Yitro part 1 Shemot (Exodus)

Chapter 18

א. וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה אֱ־לֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי הוֹצִיא יְ־הֹוָ־ה אֶת יִשְׂרָאֵל מִמִּצְרָיִם:

Vayishma Yitro chohen Midyan choten Moshe et kol-asher asah Elohim le-Moshe ule-Yisrael amo ki-hotzi HaShem et-Yisrael miMitzrayim.

(JP) 1. Now Moses’ father in law, Jethro, the chieftain of Midian, heard all that God had done for Moses and for Israel, His people that the Lord had taken Israel out of Egypt.

(TO) XVIII. AND Jethro, the rabba of Midian, the father‑in‑law of Mosheh, had heard of all that the Lord had done for Mosheh and for Israel His people, and that the Lord had brought Israel out of Mizraim.

(TJ) And Jethro, prince of Midian, the father‑in‑law of Mosheh, heard all that the Lord had done for Mosheh and for Israel His people, and that the Lord had brought forth Israel from Mizraim.

(R) Now…Jethro…heard: What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer] Jethro: He was called by seven names: Reuel, Jether, Jethro [i.e., Yithro], Hobab, Heber, Keni, [and] Putiel (Mechilta). [He was called] Jether (יֶתֶר) because he [caused] a section to be added (יִתֵּר) to the Torah [namely]: “But you shall choose” (below verse 21). [He was called] Jethro (יִתְרוֹ) [to indicate that] when he converted and fulfilled the commandments, a letter was added to his name. [He was called] Hobab (חוֹבָב) [which means lover] because he loved (חִבָּב) the Torah. Hobab was indeed Jethro, as it is said: “of the children of Hobab, Moses’ father-in-law” (Jud. 4:11). Others say that Reuel was Jethro’s father. [If so,] what [is the meaning of] what it [Scripture] says [referring to the daughters of Jethro]: “They came to their father Reuel” (Exod. 2:18)? Because [young] children call their grandfather “Father.” [This appears] in Sifrei (Beha’alothecha 10:29).

Moses’ father-in-law: Here Jethro prides himself on [his relationship to] Moses, [saying,] “I am the king’s father-in-law.” In the past, Moses attributed the greatness to his father-in-law, as it is said: “Moses went and returned to Jether, his father-in-law” (Exod. 4:18). [from Mechilta] for Moses and for Israel: Moses was equal to all of Israel. [Mechilta]

all that…had done: for them with the descent of the manna, with the well, and with Amalek. that the Lord had taken Israel out…: This was the greatest of them all. — [from Mechilta]

ב. וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה אֶת צִפֹּרָה אֵשֶׁת מֹשֶׁה אַחַר שִׁלּוּחֶיהָ:

Vayikach Yitro choten Moshe et-Tziporah eshet Moshe achar shilucheiha.

(JP) 2. So Moses’ father in law, Jethro, took Zipporah, Moses’ wife, after she had been sent away,

(TO) And Jethro, Mosheh’s father‑in‑law, took Zipporah the wife of Mosheh, after he had let her go,

(TJ) And Jethro the father‑in‑law of Mosheh took Zipporah his wife, whom Mosheh had sent back from him after going into Mizraim,

(R)  after she had been sent away: When the Holy One, blessed be He, said to him in Midian, “Go, return to Egypt” (Exod. 4: 19), “and Moses took his wife and his sons, etc.” (Exod. 4:20), and Aaron went forth “and met him on the mount of God” (Exod. 4:27), he [Aaron] said to him [Moses], “Who are these?” He [Moses] replied, “This is my wife, whom I married in Midian, and these are my sons.” “And where are you taking them?” he [Aaron] asked. “To Egypt,” he replied. He [Aaron] retorted, “We are suffering with the first ones, and you come to add to them?” He [Moses] said to her [Zipporah], “Go home to your father.” She took her two sons and went away. — [from Mechilta]

 ג. וְאֵת שְׁנֵי בָנֶיהָ אֲשֶׁר שֵׁם הָאֶחָד גֵּרְשֹׁם כִּי אָמַר גֵּר הָיִיתִי בְּאֶרֶץ נָכְרִיָּה:

Ve’et shnei vaneiha asher shem ha’echad Gershom ki amar ger hayiti be’eretz nochryah.

(JP) 3. and her two sons, one of whom was named Gershom, because he [Moses] said, “I was a stranger in a foreign land,”

(TO) and his two sons, the name of the one Gershom; For, he said, I have been a sojourner in a strange land;
(TJ) and his two sons, the name of the one of whom was Gershom, Because He had said, I am a dweller in a strange land which is not mine;

ד. וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱלֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה:

Veshem ha’echad Eli’ezer ki-Elohei avi be’ezri vayatzileni mecherev Par’oh.

(JP) 4. and one who was named Eliezer, because [Moses said,] “The God of my father came to my aid and rescued me from Pharaoh’s sword.”

(TO) and the name of the other Eliezer; For (said he) the God of my fathers hath been my helper, and hath delivered me from the sword of Pharaoh.
(TJ) and the name of the other Eliezer, For (he had said) the God of my fathers was my helper, and saved me from the sword of Pharaoh.

(R) and rescued me from Pharaoh’s sword: When Dathan and Abiram informed [Pharaoh] about the incident of the Egyptian [whom Moses had slain], and he [Pharaoh] sought to slay Moses, his [Moses’] neck became [as hard] as a marble pillar. — [from Exod. Rabbah 1:31, Deut. Rabbah 2:27]       

ה. וַיָּבֹא יִתְרוֹ חֹתֵן מֹשֶׁה וּבָנָיו וְאִשְׁתּוֹ אֶל מֹשֶׁה אֶל הַמִּדְבָּר אֲשֶׁר הוּא חֹנֶה שָׁם הַר הָאֱ־לֹהִים:

Vayavo Yitro choten Moshe uvanav ve’ishto el-Moshe el-hamidbar asher-hu choneh sham har ha’Elohim.

(JP) 5. Now Moses’ father in law, Jethro, and his [Moses'] sons and his wife came to Moses, to the desert where he was encamped, to the mountain of God.

(TO) And Jethro the father‑in‑law of Mosheh came, and his sons, and his wife, to Mosheh in the desert where he had encamped at the mountain upon which was revealed the glory of the lord.

(TJ) And Jethro the father‑in‑law of Mosheh, and the sons of Mosheh, and his wife came to Mosheh at the desert in which he was sojourning hard by the mountain upon which the glory of the Lord was revealed to Mosheh at the beginning.

(R) to the desert: [We too know that he was in the desert [without the text stating it explicitly], but the text is speaking of Jethro’s praise, that he lived amidst the greatest honor of the world, but his heart prompted him to go forth to the desert wasteland to hear words of Torah. — [from Mechilta]

 ו. וַיֹּאמֶר אֶל מֹשֶׁה אֲנִי חֹתֶנְךָ יִתְרוֹ בָּא אֵלֶיךָ וְאִשְׁתְּךָ וּשְׁנֵי בָנֶיהָ עִמָּהּ:

Vayomer el-Moshe ani chotencha Yitro ba eleicha ve’ishtecha ushnei vaneiha imah.

(JP) 6. And he said to Moses, “I, Jethro, your father in law, am coming to you, and [so is] your wife and her two sons with her. ”

(TO) And he had told Mosheh, I, thy father‑in‑law Jethro, come to thee with thy wife, and her two sons with her.

(TJ) And he said to Mosheh, I, thy father‑in‑law Jethro, have come to thee to be a proselyte; and if thou wilt not receive me on my own account, receive me for the sake of thy wife and of her two sons who are with her.

(R) And he said to Moses: through a messenger. — [from Mechilta, view of Rabbi Eleazar the Modite] I, Jethro, your father-in-law…: If you will not come out for my sake, come out for your wife’s sake, and if you will not come out for your wife’s sake, come out for the sake of her two sons. — [from Mechilta]              

 ז. וַיֵּצֵא מֹשֶׁה לִקְרַאת חֹתְנוֹ וַיִּשְׁתַּחוּ וַיִּשַּׁק לוֹ וַיִּשְׁאֲלוּ אִישׁ לְרֵעֵהוּ לְשָׁלוֹם וַיָּבֹאוּ הָאֹהֱלָה:

Vayetze Moshe likrat chotno vayishtachu vayishak-lo vayish’alu ish-lere’ehu leshalom vayavo’u ha’ohelah.

(JP) 7. So Moses went out toward Jethro, prostrated himself and kissed him, and they greeted one another, and they entered the tent.

(TO) And Mosheh went forth to meet his father‑in‑law, and bowed, and kissed him, and each saluted the other with peace; and they entered the tabernacle.

(TJ) And Mosheh came forth from under the cloud of glory to meet his father‑in‑law, and did obeisance, and kissed him and made him a proselyte; and they asked of each other’s welfare, and came to the tabernacle, the house of instruction.

(R) So Moses went out: Jethro was afforded great honor at that time. Since Moses went out, Aaron, Nadab, and Abihu also went out, and who [was it who] saw these [men] going out and did not go out? [Thus, everyone went out to greet Jethro.]-[from unknown midrashic source similar to Mechilta and Tanchuma Yithro 6]                                                                          prostrated himself and kissed him: I do not know who prostrated himself to whom. [But] when it says, “one another (אִישׁ לְרֵעֵהוּ),” [lit., a man to his friend,] who is called “a man”? This is Moses, as it is said: “But the man (וְהָאִישׁ) Moses” (Num. 12:3). [from Mechilta]    

 ח. וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָׂה יְ־הֹוָ־ה לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְ־הֹוָ־ה:

Vayesaper Moshe lechoteno et kol-asher asah HaShem le-Par’oh ul-Mitzrayim al odot Yisrael et kol-hatla’ah asher metza’atam baderech vayatzilem HaShem.

(JP) 8. Moses told his father in law [about] all that the Lord had done to Pharaoh and to the Egyptians on account of Israel, [and about] all the hardships that had befallen them on the way, and [that] the Lord had saved them.

(TO) And Mosheh recounted to his father‑in‑law all that the Lord had done to Pharaoh and to Mizraim for Israel’s sake; and all the tribulation that they had found upon the way, and how the Lord had delivered them.
(TJ) And Mosheh recounted to his father‑in‑law all that the Lord had done to Pharaoh and to the Mizraee on behalf of Israel; all the hardship they had found in the way, at the sea of Suph, and at Marah, and at Rephidim, and how Amalek had fought with them, and the Lord had delivered them.

(R) Moses told his father-in-law: to attract his heart, to draw him near to the Torah. — [from Mechilta] all the hardships: By the sea and [the hardship] of Amalek. — [from Mechilta] the hardships: Heb. הַתְּלָאָה. “Lammed aleph” comprise the root of the word. The “tav” is both formative and basic and sometimes is omitted from it. Similarly, separation (תְּרוּמָה), waving (תְּנוּפָה), rising (תְּקוּמָה), removing (תְּנוּאָה).

ט. וַיִּחַדְּ יִתְרוֹ עַל כָּל הַטּוֹבָה אֲשֶׁר עָשָׂה יְ־הֹוָ־ה לְיִשְׂרָאֵל אֲשֶׁר הִצִּילוֹ מִיַּד מִצְרָיִם:

Vayichad Yitro al kol-hatovah asher-asah HaShem le-Yisrael asher hitzilo miyad Mitzrayim.

(JP) 9. Jethro was happy about all the good that the Lord had done for Israel, that He had rescued them from the hands of the Egyptians.

(TO) And Jethro was glad over all the good which the Lord, who had saved him from the hand of Mizraim, had wrought for Israel.
(TJ) And Jethro rejoiced over all the good which the Lord had done unto Israel, and that He had given them manna, and the well, and that he had saved them from the hand of the Mizraee.

(R)  Jethro was happy: Heb. וַיִחַדּ, and Jethro rejoiced. This is its simple meaning. The Aggadic midrash, however, [explains that] his flesh became prickly [i.e., gooseflesh (חִדּוּדִין חִדּוּדִּין)] [because] he was upset about the destruction of the Egyptians. This is [the source of] the popular saying: Do not disgrace a gentile in the presence of a convert, [even] up to the tenth generation [after the conversion]. — [from Sanh. 94a]

about all the good: The good of the manna, the well [of water that went with them], and the Torah, and above all, that He rescued them from the hands of the Egyptians. Until now, no slave had been able to escape from Egypt because the [border of the] land was locked, but these [people] fled six hundred thousand strong. — [from Mechilta]

 י. וַיֹּאמֶר יִתְרוֹ בָּרוּךְ יְ־הֹוָ־ה אֲשֶׁר הִצִּיל אֶתְכֶם מִיַּד מִצְרַיִם וּמִיַּד פַּרְעֹה אֲשֶׁר הִצִּיל אֶת הָעָם מִתַּחַת יַד מִצְרָיִם:

Vayomer Yitro baruch HaShem asher hitzil etchem miyad Mitzrayim umiyad Par’oh asher hitzil et-ha’am mitachat yad-Mitzrayim.

(JP) 10. [Thereupon,] Jethro said, “Blessed is the Lord, Who has rescued you from the hands of the Egyptians and from the hand of Pharaoh, Who has rescued the people from beneath the hand of the Egyptians.

(TO) And Jethro said, Blessed be the Lord, who hath delivered you out of the hand of the Mizraee, and out of the hand of Pharaoh, and hath delivered the people from under the domination of the Mizraee.
(TJ) And Jethro said, Blessed be the Name of the Lord who hath saved you from the hand of the Mizraee, and from the hand of Pharaoh, and hath saved the people from under the tyranny of the Mizraee.

(R) Who has rescued you from the hands of the Egyptians: A strong nation.

and from the hand of Pharaoh: A strong king. from beneath the hand of the Egyptians: As the Targum [Onkelos] renders: [from beneath the control of the Egyptians,] an expression of tyrannization and domination. [The verse is referring to] the hand, which they [the Egyptians] laid heavily upon you [the Israelites]; the slavery.

 יא. עַתָּה יָדַעְתִּי כִּי גָדוֹל יְ־הֹוָ־ה מִכָּל הָאֱ־לֹהִים כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם:

Atah yadati ki-gadol HaShem mikol-ha’elohim ki vadavar asher zadu aleihem.

(JP) 11. Now I know that the Lord is greater than all the deities, for with the thing that they plotted, [He came] upon them.”

(TO) Now know I that the Lord is great, and that there is no God but He for by the thing by which the Mizraee had thought to punish (judge) Israel, they themselves are punished.

(TJ) Now have I known that the Lord is stronger than all gods; for by the very thing by which the Mizraee wickedly would have punished Israel by (drowning them in) the sea, upon themselves came the punishment, in being punished in the sea.

(R) Now I know: I recognized Him in the past, but now [I recognize Him] even more. — [from Mechilta] than all the deities: This teaches us that he [Jethro] was knowledgeable about every type of idolatry in the world, and there was no pagan deity that he did not worship. — [from Mechilta] for with the thing that they plotted, [He came] upon them: Heb. זָדוּ. [To be explained] according to its [Aramaic] translation. [Onkelos renders: For with the thing that the Egyptians plotted to judge Israel, with that He judged them.] With water, they planned to destroy them, and they [themselves] were destroyed with water.

that they plotted: That they planned wickedly. Our Rabbis, however, interpreted it [זָדוּ] as an expression related to “Now Jacob cooked (וַיָזֶר)” (Gen. 25:29) [and thus to infer that] in the very pot in which they cooked, they themselves were cooked. [from Sotah 11a]        

יב. וַיִּקַּח יִתְרוֹ חֹתֵן מֹשֶׁה עֹלָה וּזְבָחִים לֵאלֹהִים וַיָּבֹא אַהֲרֹן וְכֹל זִקְנֵי יִשְׂרָאֵל לֶאֱכָל לֶחֶם עִם חֹתֵן מֹשֶׁה לִפְנֵי הָאֱ־לֹהִים:

Vayikach Yitro choten Moshe olah uzvachim l’Elohim vayavo Aharon vechol ziknei Yisrael le’echol-lechem im-choten Moshe lifnei ha’Elohim.

(JP) 12. Then Moses’ father in law, Jethro, sacrificed burnt offering[s] and [peace] offerings to God, and Aaron and all the elders of Israel came to dine with Moses’ father in law before God.

(TO) And Jethro the father‑in‑law of Mosheh offered a burnt offering and sacrificed holy things before the Lord. And Aharon came, with all the elders of Israel, to eat bread with the father‑in‑law of Mosheh before the Lord.

(TJ) And Jethro took burnt offerings and holy sacrifices before the Lord, and Aharon and all the elders of Israel. came to eat bread with the father‑in‑law of Mosheh before the Lord; and Mosheh stood and ministered before them.

(R)  burnt offering[s]: Heb. עֹלָה. As its apparent meaning, because it [the offering] was completely (כֻּלָּה) burned [on the altar]. and [peace] offerings: Peace offerings.

And Aaron came: And where did Moses go? [Why is he not mentioned here as partaking of the feast?] He was standing and serving them. — [from Mechilta, Jonathan] before God: From here [we learn] that if one derives pleasure from a feast at which Torah scholars are seated, it is as if he has derived pleasure from the splendor of the Shechinah. — [from Ber. 64a, Mechilta]    

Beshalach part 7 Shemot (Exodus)

Chapter 17

 א. וַיִּסְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִמִּדְבַּר סִין לְמַסְעֵיהֶם עַל פִּי יְ־הֹוָ־ה וַיַּחֲנוּ בִּרְפִידִים וְאֵין מַיִם לִשְׁתֹּת הָעָם:

Vayis’u kol-adat bnei-Yisrael mimidbar-Sin lemas’eihem al-pi HaShem vayachanu biRefidim ve’ein mayim lishtot ha’am.

(JP) 1. The entire community of the children of Israel journeyed from the desert of Sin to their travels by the mandate of the Lord. They encamped in Rephidim, and there was no water for the people to drink.

(TO) XVII. And all the congregation of the children of Israel journeyed from the desert of Sin, according to their itinerations by the Word of the Lord; and they encamped in Rephidim: but the people had no water to drink; and the people were contentious with Mosheh, and said, Give us water that we may drink.

(TJ) XVII. And all the congregation of the sons of Israel journeyed from the desert of Sin by their journeyings according to the word of the Lord, and they encamped in Rephidim, a place where their bands were idle in the commandments of the law, and the fountains were dry, and there was no water for the people to drink.

ב. וַיָּרֶב הָעָם עִם מֹשֶׁה וַיֹּאמְרוּ תְּנוּ לָנוּ מַיִם וְנִשְׁתֶּה וַיֹּאמֶר לָהֶם מֹשֶׁה מַה תְּרִיבוּן עִמָּדִי מַה תְּנַסּוּן אֶת יְ־הֹוָ־ה:

Vayarev ha’am im-Moshe vayomeru tnu-lanu mayim venishteh vayomer lahem Moshe mah-terivun imadi mah-tenasun et-HaShem.

(JP) 2. So the people quarreled with Moses, and they said, Give us water that we may drink Moses said to them, Why do you quarrel with me? Why do you test the Lord?

(TO) And Mosheh said, Why do you contend with me? why do you tempt before the Lord?

(TJ) And the wicked of the, people contended with Mosheh, and said, Give us water, that we may drink. And Mosheh said to them, Why contend you with me? and why tempt you before the Lord?

(R) Why do you test the Lord: saying, “Can He give water in an arid land?” 

ג. וַיִּצְמָא שָׁם הָעָם לַמַּיִם וַיָּלֶן הָעָם עַל מֹשֶׁה וַיֹּאמֶר לָמָּה זֶּה הֶעֱלִיתָנוּ מִמִּצְרַיִם לְהָמִית אֹתִי וְאֶת בָּנַי וְאֶת מִקְנַי בַּצָּמָא:

Vayitzma sham ha’am lamayim vayalen ha’am al-Moshe vayomer lamah zeh he’elitanu miMitzrayim lehamit oti ve’et-banai ve’et-miknai batzama.

(JP) 3. The people thirsted there for water, and the people complained against Moses, and they said, Why have you brought us up from Egypt to make me and my children and my livestock die of thirst?

(TO) But the people thirsted there for water, and the people were turbulent against Mosheh, and said, Why is this, ‑to have brought us from Mizraim, to kill me and my children and my cattle with thirst?

(TJ) But the people were athirst for water, and the people murmured against Mosheh, and said, Why hast thou made us come up out of Mizraim, to kill us, and our children, and our cattle with thirst ?

 ד. וַיִּצְעַק מֹשֶׁה אֶל יְ־הֹוָ־ה לֵאמֹר מָה אֶעֱשֶׂה לָעָם הַזֶּה עוֹד מְעַט וּסְקָלֻנִי:

Vayitz’ak Moshe el-HaShem lemor mah e’eseh la’am hazeh od me’at uskaluni.

(JP) 4. Moses cried out to the Lord, saying, What shall I do for this people? Just a little longer and they will stone me!

(TO) And Mosheh prayed before the Lord, saying, What shall I do with this people? Yet a little, and they will stone me!

(TJ) And Mosheh prayed before the Lord, saying What shall I do for this people? Yet a very little, and they will stone me.

(R) Just a little longer: If I wait just a little longer, they will stone me.  

 ה. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה עֲבֹר לִפְנֵי הָעָם וְקַח אִתְּךָ מִזִּקְנֵי יִשְׂרָאֵל וּמַטְּךָ אֲשֶׁר הִכִּיתָ בּוֹ אֶת הַיְאֹר קַח בְּיָדְךָ וְהָלָכְתָּ:

Vayomer HaShem el-Moshe avor lifnei ha’am vekach itcha miziknei Yisrael umatcha asher hikita bo et-haYe’or kach beyadcha vehalachta.

(JP) 5. And the Lord said to Moses, Pass before the people and take with you [some] of the elders of Israel, and take into your hand your staff, with which you struck the Nile, and go.

(TO) And the Lord said to Mosheh, Pass over before the people, and take with thee of the elders of Israel, and thy rod wherewith thou didst smite the river take in thy hand, and go.

(TJ) And the Lord said to Mosheh, Pass over before the people, and take with thee some of the elders of Israel, and the rod with which thou didst smite the river take in thy hand, and go from the face of their murmuring.

(R) Pass before the people: And see whether they stone you. Why have you slandered My children?-[from Tanchuma Beshallach 22]                                      and take with you [some] of the elders of Israel: for testimony, so that they shall witness that through you the water comes out of the rock, and they [the Israelites] will not say that there were water fountains there from days of yore. — [from Mechilta] your staff, with which you struck the Nile: Why must Scripture state “with which you struck the Nile”? [To point out what] the Israelites were saying about the staff, [namely] that it was ready only for retribution. With it, Pharaoh and the Egyptians were smitten with many plagues, both in Egypt and by the sea. Therefore, it is stated: “with which you struck the Nile.” Now they will see that it [the staff] is ready for good as well. — [from Mechilta, Exod. Rabbah 26:2]

 ו. הִנְנִי עֹמֵד לְפָנֶיךָ שָּׁם עַל הַצּוּר בְּחֹרֵב וְהִכִּיתָ בַצּוּר וְיָצְאוּ מִמֶּנּוּ מַיִם וְשָׁתָה הָעָם וַיַּעַשׂ כֵּן מֹשֶׁה לְעֵינֵי זִקְנֵי יִשְׂרָאֵל:

Hineni omed lefaneIcha sham al-hatsur beChorev vehikita vatzur veyats’u mimenu mayim veshatah ha’am vaya’as ken Moshe le’einei ziknei Yisrael.

(JP) 6. Behold, I shall stand there before you on the rock in Horeb, and you shall strike the rock, and water will come out of it, and the people will drink Moses did so before the eyes of the elders of Israel.

(TO) Behold, I will stand before thee there, upon the rock in Horeb, and thou shalt smite the rock, and water shall come out of it, that the people may drink. And Mosheh did so in the eyes of the elders of Israel.

(TJ) Behold, I will stand before thee there, on the spot where thou sawest the impress[9] of the foot on Horeb; and thou shalt smite the rock with thy rod, and therefrom shall come forth waters for drinking, and the people shall drink. And Mosheh did so before the elders of Israel.

(R) and you shall strike the rock: Heb. וְהִכִּיתָ בַצּוּר. It does not say עַל-הַצּוּר, upon the rock, but בַצּוּר, [lit., into the rock]. From here [we deduce] that the staff was of a hard substance called sapphire, and the rock was split by it. — [from Mechilta]                                

 ז. וַיִּקְרָא שֵׁם הַמָּקוֹם מַסָּה וּמְרִיבָה עַל רִיב בְּנֵי יִשְׂרָאֵל וְעַל נַסֹּתָם אֶת יְ־הֹוָ־ה לֵאמֹר הֲיֵשׁ יְ־הֹוָ־ה בְּקִרְבֵּנוּ אִם אָיִן:

Vayikra shem hamakom Masah uMerivah al-riv benei Yisrael ve’al nasotam et-HaShem lemor hayesh HaShem bekirbenu im-ain.

(JP) 7. He named the place Massah [testing] and Meribah [quarreling] because of the quarrel of the children of Israel and because of their testing the Lord, saying, Is the Lord in our midst or not?

(TO) And he called the name of the place, Temptation and Strife, because of the striving of the sons of Israel, and because they tempted before the Lord, saying, Is the Majesty of the Lord among us, or not?

(TJ) And he called the name of that place Temptation and Strife; because there the sons of Israel contended with Mosheh, and because they tempted the Lord, saying, Doth the glory of the majesty of the Lord trul dwell among us, or not?

ח. וַיָּבֹא עֲמָלֵק וַיִּלָּחֶם עִם יִשְׂרָאֵל בִּרְפִידִם:

Vayavo Amalek vayilachem im-Yisrael biRefidim.

(JP) 8. Amalek came and fought with Israel in Rephidim.

(TO) And Amaleq came, and warred battle with Israel in Rephidim.

(TJ) And Amalek came from the land of the south and leaped on that night a thousand and six hundred miles; and on account of the disagreement which had been between Esau and Jakob, he came and waged war with Israel in Rephidim, and took and killed (some of the) men of the house of Dan; for the cloud did not embrace them, because of the strange worship that was among them.

(R) Amalek came, etc.: He [God] juxtaposed this section to this verse, ["Is the Lord in our midst or not? "] implying: “I am always among you, and [I am] always prepared for all your necessities, but you say, Is the Lord in our midst or not?’ By your life, the dog will come and bite you, and you will cry out to Me, and [then] you will know where I am ” This can be compared to a man who mounted his son on his shoulder and set out on the road. Whenever his son saw something, he would say, “Father, take that thing and give it to me,” and he [the father] would give it to him. They met a man, and the son said to him, “Have you seen my father?” So his father said to him, “You don’t know where I am?” He threw him [his son] down off him, and a dog came and bit him [the son]. — [from Tanchuma, Yithro 3; Exod. Rabbah 26:2]          

ט. וַיֹּאמֶר מֹשֶׁה אֶל יְהוֹשֻׁעַ בְּחַר לָנוּ אֲנָשִׁים וְצֵא הִלָּחֵם בַּעֲמָלֵק מָחָר אָנֹכִי נִצָּב עַל רֹאשׁ הַגִּבְעָה וּמַטֵּה הָאֱ־לֹהִים בְּיָדִי:

Vayomer Moshe el-Yehoshua bechar-lanu anashim vetse hilachem ba’Amalek machar anochi nitsav al-rosh hagiv’ah umateh ha’Elohim beyadi.

(JP) 9. So Moses said to Joshua, Pick men for us, and go out and fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand

(TO) And Mosheh said to Jehoshua, Choose for us men, and go forth and do battle with Amaleq. Tomorrow I will stand on the top of the hill, and the rod with which the miracles are wrought from before the Lord shall be in my hand.
(TJ) . And Mosheh said to Jehoshua, Choose such men as are strong in the precepts, and victorious in fight; and go, under the Cloud of glory, and set battle in array against the hosts of Amalek. To‑morrow I will stand, prepared with fasting, with the righteous fathers of the chiefs of the people, and the righteous mothers who are like the hills, with the rod with which the miracles have been wrought from before the Lord, in my hand.

(R) Pick…for us: For me and for you. From here the Sages stated: “Your disciple’s honor shall be as dear to you as your own honor” (Avoth 4:12). How do we know that you should honor your peer as you revere your mentor? For it is said: “Aaron said to Moses, I beseech you, my lord’ ” (Num. 12:11). Now was Aaron not older than Moses? Yet he [Aaron] considers his peer as his mentor. And how do we know that one must revere his mentor as he reveres Heaven? For it is said: “My lord, Moses, destroy them” (Num. 11:28). Destroy them [Eldad and Medad] from the world. They deserve to be annihilated because they are rebelling against you, [which is] tantamount to having rebelled against the Holy One, blessed be He. — [from Mechilta; Tanchuma, Beshallach 26] and go out and fight: Go out of the cloud and fight with them. — [from Mechilta and Exod. Rabbah, end of Beshallach] Pick men for us: Heb. אִנָשִׁים, mighty men, and God-fearing [men] so that their merit will help us (Mechilta d’Rabbi Shimon ben Yochai, Pirkei d’Rabbi Eliezer ch. 44, Yalkut Shimoni, Jonathan). Another explanation:         

Pick for us men: who know how to counteract witchcraft, because the Amalekites were sorcerers. Tomorrow: At the time of the battle, I will stand.              :

י. וַיַּעַשׂ יְהוֹשֻׁעַ כַּאֲשֶׁר אָמַר לוֹ מֹשֶׁה לְהִלָּחֵם בַּעֲמָלֵק וּמֹשֶׁה אַהֲרֹן וְחוּר עָלוּ רֹאשׁ הַגִּבְעָה:

Vaya’as Yehoshua ka’asher amar-lo Moshe lehilachem ba’Amalek uMoshe Aharon veChur alu rosh hagiv’ah.

(JP) 10. Joshua did as Moses had told him, to fight against Amalek; and Moses, Aaron, and Hur ascended to the top of the hill.

(TO) And Jehoshua did as Mosheh had said to him, and he did battle with Amaleq. And Mosheh, Aharon, and Hur ascended to the top of the hill.

(TJ) And Jehoshua did as Mosheh bad bidden him, to wage war with Amalek. And Mosheh, and Aharon, and Hur went up to the top of the height.

(R) and Moses, Aaron, and Hur: From here [we deduce] that on a fast day, three people are required to go before the ark [to lead the prayers], for they were fasting. — [from Mechilta] Hur: He was the son of Miriam, and Caleb, her husband. — [from Sotah 11b]

יא. וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל וְכַאֲשֶׁר יָנִיחַ יָדוֹ וְגָבַר עֲמָלֵק:

Vehayah ka’asher yarim Moshe yado vegavar Yisrael vecha’asher yaniach yado vegavar Amalek.

(JP) 11. It came to pass that when Moses would raise his hand, Israel would prevail, and when he would lay down his hand, Amalek would prevail.

(TO) And it was that when Mosheh lifted up his hand, the house of Israel prevailed;

(TJ) And it was, when Mosheh lifted up his hands in prayer, that the house of Israel prevailed; and when he rested his hand from praying, that the house of Amalek prevailed.

(R) when Moses would raise his hand: Did Moses’ hands then make them victorious in battle, etc.? [Rather this is to tell you that when the Israelites looked up and subjugated their hearts to their Father in heaven, they would prevail, and if not, they would fall,] as is found in Rosh Hashanah (29a).       

יב. וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ וְאַהֲרֹן וְחוּר תָּמְכוּ בְיָדָיו מִזֶּה אֶחָד וּמִזֶּה אֶחָד וַיְהִי יָדָיו אֱמוּנָה עַד בֹּא הַשָּׁמֶשׁ:

Videi Moshe kvedim vayikchu-even vayasimu tachtav vayeshev aleiha ve’Aharon veChur tamchu veyadav mizeh echad umizeh echad vayehi yadav emunah ad-bo hashamesh.

(JP) 12. Now Moses hands were heavy; so they took a stone and placed it under him, and he sat on it. Aaron and Hur supported his hands, one from this [side], and one from that [side]; so he was with his hands in faith until sunset.

(TO) and when he let down his hand, the house of Amaleq prevailed. But the hands of Mosheh became heavy, and they took a stone and placed it under him, and he sat upon it, and Aharon and Hur held up his hands, here one, and there one; and thus were his hands stretched out in prayer until the going of the sun.

(TJ) And the hands of Mosheh were heavy, because the conflict was prolonged till the morrow, and the deliverance of Israel was not prepared on that day; and he could not hold them up in prayer; on which account he would have afflicted his soul. And they took a stone, and placed it under him, and he sat upon it; and Aharon and Hur supported his hand, this the one, and that the other; and his hands were outstretched with firmness, (or, fidelity,) in prayer and fasting, until the going down of the sun.

(R) Now Moses’ hands were heavy: Since he had been lax in [the performance of] the commandment [of warring against Amalek] and had appointed someone else in his stead, his hands became heavy. — [from Mechilta] so they took: [I.e.,] Aaron and Hur.

a stone and placed it under him: But he [Moses] did not sit on a mattress or on a pillow, [because] he said, “Israel is in a state of pain. I too will be with them in pain.”-[from Ta’anith 11a] so he was with his hands in faith: And Moses was with his hands in faith, spread out toward heaven in a faithful and proper prayer. until sunset: For the Amalekites calculated the hours [i.e., the time] with their astrology [to determine] in what hour they would be victorious, but Moses caused the sun to stand still and confused the hours. — [from Tanchuma 28]                                                     

יג. וַיַּחֲלֹשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב:

Vayachalosh Yehoshua et-Amalek ve’et-amo lefi-charev.

(JP) 13. Joshua weakened Amalek and his people with the edge of the sword.
(TO) And Jehoshua shattered Amaleq and his people with the edge of the sword.

(TJ) And Jehoshua shattered Amalek, and cut off the heads, of the strong men of his people, by the mouth of the Word of the Lord, with the slaughter of the sword. [Jerusalem. 11. And it was that when Mosheh lifted up his hands in prayer, the house of Israel prevailed; and when his hands declined from prayer, Amalek prevailed; and (Israel) fell. in the line of battle. 12. And the hands of Mosheh were lifted up in prayer.]

(R) Joshua weakened: He decapitated their [the Amalekites’] strongest warriors, and he left over only the weak among them, but he did not slay them all. From here we learn that he did this according to the mandate of the Shechinah. — [from Mechilta]

 יד. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה כְּתֹב זֹאת זִכָּרוֹן בַּסֵּפֶר וְשִׂים בְּאָזְנֵי יְהוֹשֻׁעַ כִּי מָחֹה אֶמְחֶה אֶת זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם:

Vayomer HaShem el-Moshe ketov zot zikaron basefer vesim be’oznei Yehoshua ki-machoh emcheh et-zecher Amalek mitachat hashamayim.

(JP) 14. The Lord said to Moses, Inscribe this [as] a memorial in the book, and recite it into Joshua’s ears, that I will surely obliterate the remembrance of Amalek from beneath the heavens
(TO) And the Lord said to Mosheh: Write this memorial in the Book, and set it before Jehoshua, ‑That blotting, I will blot out the memorial of Amaleq from under the heavens.

(TJ) And the Lord said unto Mosheh, Write this memorial in the book of the elders that were of old, and these words in the hearing, of Jehoshua, that blotting, I will blot out the memory of Amalek from under the heavens.

(R) Inscribe this [as] a memorial: namely that Amalek came to attack the Israelites before all [other] nations [dared to do so]. and recite it into Joshua’s ears: [Joshua] was destined to bring Israel into the land [of Israel and] to pay him [Amalek] his recompense. Here it was hinted to Moses that Joshua would bring Israel into the land. — [from Tanchuma 28, Mechilta] I will surely obliterate the remembrance of Amalek: Therefore, I admonish you in this manner, because I want to obliterate him.

טו. וַיִּבֶן מֹשֶׁה מִזְבֵּחַ וַיִּקְרָא שְׁמוֹ יְ־הֹוָ־ה נִסִּי:

Vayiven Moshe mizbeach vayikra shmo HaShem Nissi.

(JP) 15. Then Moses built an altar, and he named it The Lord is my miracle

(TO) And Mosheh built an altar, and ministered upon it before the Lord who had wrought (such) miracles for him.
(TJ) And Mosheh builded an altar, and called the name of it, The Word of the Lord is my banner; for the sign which He hath wrought (in this) place was on my behalf.

(R) and he named it: The altar. —“The Lord is my miracle”: Heb. ה נִסִּי. The Holy One, blessed be He, wrought a great miracle for us here. Not that the altar is called “The Lord,” but whoever mentions the name of the altar remembers the miracle that the Omnipresent performed: The Lord is our miracle. — [from Mechilta]                                                                 

טז. וַיֹּאמֶר כִּי יָד עַל כֵּס יָהּ מִלְחָמָה לַי־הֹוָ־ה בַּעֲמָלֵק מִדֹּר דֹּר:

Vayomer ki-yad al-kes yah milchamah l’HaShem ba’Amalek midor dor.

(JP) 16. And he said, For there is a hand on the throne of the Eternal, [that there shall be] a war for the Lord against Amalek from generation to generation.

(TO) And he said, With an oath hath this been declared from before the Fearful One whose Shekinah is upon His glorious throne; that war shall be waged with the house of Amaleq, to destroy it from the generations of the world.

(TJ) And he said, Because the Word of the Lord hath sworn by the throne of His glory, that He by His Word will fight against those of the house of Amalek, and destroy them unto three generations; from the generation of this world, from the generation of the Meshiha, and from the generation of the world to come. [JERUSALEM. 16. And he said, The oath hath come forth from beneath the throne of the Great One, of all the world the Lord; the first king who will sit upon the throne of the kingdom of the sons of Israel, Shaul, the son of Kish, will set the battle in array against the house of Amalek, and will slay them; and those of them that remain will Mardekai and Esther destroy. The Lord hath said by His Word that the memory of Amalek shall perish to the age of ages.]

(R) And he said: [I.e.,] Moses [said]. For there is a hand on the throne of the Eternal: Heb. כִּי-יָד עַל כֵּס יָ-הּ. The hand of the Holy One, blessed be He, was raised to swear by His throne, to have a war and [bear] hatred against Amalek for eternity. Now what is the meaning of כֵּס [as opposed to כִּסֵא and also [why is] the Divine Name divided in half? [I.e., why is the Name יָ-הּ used instead of י-ה-ו-ה ?] [The answer is that] the Holy One, blessed be He, swore that His Name will not be complete and His throne will not be complete until the name of Amalek is completely obliterated. And when his name is obliterated, the Divine Name will be complete, and the throne will be complete, as it is said: “The enemy has been destroyed; swords exist forever (לָנֶצַח)” (Ps. 9:7); this [who they are referring to] is Amalek, about whom it is written: “and kept their fury forever (נֶצַח)” (Amos 1:11). “And You have uprooted the cities-their remembrance is lost” (Ps. 9:7) [i.e., Amalek’s obliteration]. What does it say afterwards? “And the Lord (וַיהוה) shall sit forever” (Ps. 9:8); thus [after Amalek is obliterated] the Name is complete. “He has established His throne (כִּסְאוֹ) for judgment” (Ps. 9:8). Thus the throne is complete [i.e., thus the throne, here spelled with an “aleph,” is now complete]. — [from Midrash Tanchuma, end of Ki Theitzei]    

siz�&<.pp: Ђ mily:David; mso-ascii-font-family:Arial;mso-fareast-font-family:”Times New Roman”; mso-hansi-font-family:Arial;mso-bidi-language:HE’>וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ:

Vayehi bayom hashvi’i yats’u min-ha’am lilkot velo matza’u.

(JP) 27. It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any].

(TO) And it was on the seventh day that some of the people went out to gather, but they found it not.

(TJ) And it was that on the seventh day some of the wicked people went forth to gather manna, but they found none.

 כח. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי:

Vayomer HaShem el-Moshe ad-anah me’antem lishmor mitsvotai vetorotai.

(JP) 28. The Lord said to Moses, How long will you refuse to observe My commandments and My teachings?
(TO) And the Lord said to Mosheh, How long will you be unwilling to keep My commandments and My laws?

(TJ) And the Lord said to Mosheh, How long will ye refuse to keep My commandments and My laws ?

(R) How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a]

כט. רְאוּ כִּי יְ־הֹוָ־ה נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי:

Re’u ki-HaShem natan lachem haShabbat al-ken hu noten lachem bayom hashishi lechem yomayim shvu ish tachtav al-yetze ish mimekomo bayom hashvi’i.

(JP) 29. See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day

(TO) See, because the Lord hath given you the Shabbath He hath therefore given you on the sixth day the bread for two days; let every man dwell in his resting, and not go out from his place on the seventh day.

(TJ) Behold, because I have given you the Sabbath, I gave you on the sixth day bread for two days. Let every man abide in his Place, and not wander from one locality to another, beyond four yards;[7] nor let any man go forth to walk beyond two thousand yards on the seventh day; for the people shall repose on the seventh day.

(R) See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days. Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b] let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna.

ל. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי:

Vayishbetu ha’am bayom hashvi’i.

(JP) 30. So the people rested on the seventh day.

(TO) And the people reposed on the seventh day.

(TJ)

לא. וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ:

Vayikre’u veit-Yisrael et-shmo man vehu kezera gad lavan vetamo ketsapichit bidvash.

(JP) 31. The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey.
(TO) And the house of Israel called the name of it Manna; and it was as the seed of Gida[11] white, and its taste was like cake broiled with honey.

(TJ) And the house of Israel called the name of it Manna; and it was like the seed of coriander,[8] white, and the taste of it like preparations of honey. [JERUSALEM. Like the seed of coriander, and the taste of it like confections of honey.]

(R) and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a).

like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos.            

 לב. וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְ־הֹוָ־ה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:

Vayomer Moshe zeh hadavar asher tsivah HaShem melo ha’omer mimenu lemishmeret ledoroteichem lema’an yir’u et-halechem asher he’echalti etchem bamidbar behotzi’i etchem me’eretz Mitzrayim.

(JP) 32. Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt.                                                            preserved: for safekeeping.

(TO) Mosheh said, This is the word which the Lord hath commanded. Fill an omera of it to be kept for your generations, that they may see the bread which I made you eat in the desert when I brought you forth from the land of Mizraim.

(TJ) And Mosheh said, This is the thing which the Lord hath commanded to lay up of it a homer full to keep in your generations; that perverse generations may see the bread which you have eaten in the wilderness, in your coming forth out of the land of Mizraim.

(R) for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him.”-[from Mechilta]    

לג. וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְ־הֹוָ־ה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם:

Vayomer Moshe el-Aharon kach tzintsenet achat veten-shamah melo-ha’omer man vehanach oto lifnei HaShem lemishmeret ledoroteichem.

(JP) 33. And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations

(TO) And Mosheh said to Aharon, Take one vase, and put therein an omera full of manna, and lay it up before the Lord to be preserved for your generations.

(TJ) And Mosheh said to Aharon, Take one earthen vase, and put therein a full homera of manna, and lay it up before the Lord to be kept unto your generations.

(R) jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta] and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. —  

לד. כַּאֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת:

Ka’asher tsivah HaShem el-Moshe vayanichehu Aharon lifnei ha’edut lemishmaret.

(JP) 34. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.

(TO) As the Lord commanded, so did Mosheh; and Aharon laid it up before the Testimony, to keep.

(TJ) As the Lord commanded Mosheh, so did Aharon, lay it up before the testimony to be kept.

לה. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן:

Uvenei Yisrael achlu et-haman arba’im shanah ad-bo’am el-eretz noshavet et-haman achlu ad-bo’am el-ketzeh eretz Kenaan.

(JP)  35. And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan.

(TO) And the children of Israel ate the manna forty years, until they came to the land inhabited; they did eat the manna till they came to the confines of the land of Kenaan.

(TJ) And the children of Israel ate the manna forty years, until they came to ail inhabited land: manna did they eat forty days after his death, until they had passed the Jordena, and entered upon the borders of the land of Kenaan.

(R) forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a] to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a] to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a]                                 

 לו. וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא:

Veha’omer asirit ha’efah hu.

(JP) 36. The omer is one tenth of an ephah.

(TO) And one omera is the tenth of three seahs.

(TJ) And a homera is one tenth of three seahs.

(R) one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b]

Beshalach part 6 Shemot (Exodus)

Chapter 16

 יא. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:

Vayedaber HaShem el-Moshe lemor.

(JP) 11. The Lord spoke to Moses, saying,

(TO) And the Lord spake with Mosheh, saying,

(TJ) And the Lord spake to Mosheh, saying

יב. שָׁמַעְתִּי אֶת תְּלוּנֹּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי יְ־הֹוָ־ה אֱלֹהֵיכֶם:

Shamati et-telunot benei Yisrael daber alehem lemor bein ha’arba’imn tochlu vasar uvaboker tisbe’u-lachem vidatem ki ani HaShem Eloheichem.

(JP) 12. I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.

(TO) The tumult of the children of Israel is heard before Me. Speak with them to say, Between the evenings you shall eat flesh, and in the morning be satisfied with bread, and you shall know that I am the Lord your God.

(TJ) Hearing I have heard the murmurings of the sons of Israel before Me. Speak thou with them, saying, Between the evenings (suns) you shall eat flesh, and in the morning shall you eat bread, and shall know that I am the Lord your God.

יג. וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטַּל סָבִיב לַמַּחֲנֶה:

Vayehi va’erev vata’al haslav vatechas et-hamachaneh uvaboker haytah shichvat hatal saviv lamachaneh.

(JP) 13. It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp.

(TO) And it was in the evening that the quails came up and covered the camp; and in the morning a dew descended round about the camp;

(TJ) And it came to pass, that in the evening the pheasants[4] came up and covered the camp; and in the morning there was a fall of holy dew, prepared as a table, round about the camp:

(R) the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b] there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box.

 יד. וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ:

Vata’al shichvat hatal vehineh al-penei hamidbar dak mechuspas dak kakfor al-ha’aretz.

(JP) 14. The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.

(TO) and when the dew which had fallen had gone up, behold, upon the face of the desert, a small (substance) without covering,[8] small like hoar frost, heaped on the earth.

(TJ) and the clouds ascended and caused manna to descend upon the dew; and there was upon the face of the desert a minute (substance) in lines,[5] minute as the hoar frost upon the ground. [JERUSALEM. As hoar frost.]

(R) The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.”

fine: Something thin. bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37).     as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse.

 טו. וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְ־הֹוָ־ה לָכֶם לְאָכְלָה:

Vayir’u venei Yisrael vayomeru ish el-achiv man hu ki lo yad’u mah-hu vayomer Moshe alehem hu halechem asher natan HaShem lachem le’ochlah.

(JP) 15. When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat.

(TO) And the sons of Israel saw, and said, a man to his brother, Mana‑hu! for they knew not what it was. And Mosheh said to them, This is the bread which the Lord will give you to eat.

(TJ) And the sons of Israel beheld, and wondered, and said, a man to his companion, Man Hu?[6] for they knew not what it was. And Mosheh said to them, It is the bread which hath been laid up for you from the beginning in the heavens on high, and now the Lord will give it you to eat.

(R) It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5). because they did not know what it was: that they were able to call it by its name.    

 טז. זֶה הַדָּבָר אֲשֶׁר צִוָּה יְ־הֹוָ־ה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ:

Zeh hadavar asher tsivah HaShem liktu mimenu ish lefi ochlo omer lagulgolet mispar nafshoteichem ish la’asher be’aholo tikachu.

(JP) 16. This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take.

(TO) This is the word that the Lord hath commanded: Let every man gather of it according to his eating[9] an omera for every head according to the number of your souls, a man for those of his tent shall you take.

(TJ) This is the word which the Lord hath dictated: You are to gather of it, every man according to the number Of Your souls; every man according to the mouth of the number of the persons of his tabernacle, are you to take.

(R) an omer: The name of a measure. according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person.           

 יז. וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט:

Vaya’asu-chen benei Yisrael vayilketu hamarbeh vehamam’it.

(JP) 17. And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little.

(TO) And the sons of Israel did so, and gathered, some more, (others) less;

(TJ) And the sons of Israel did so, and gathered manna said to them,

(R) both the one who gathered much and the one who gathered little: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna].

 יח. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ:

Vayamodu va’omer velo hedif hamarbeh vehamam’it lo hechsir ish lefi-ochlo lakatu.

(JP) 18. And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered.

(TO) and they measured with an omera, ‑and he who had (gathered) much had not more, and he who had (gathered) little had not less; every man according to his eating9 they gathered.

(TJ)

יט. וַיֹּאמֶר מֹשֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר:

Vayomer Moshe alehem ish al-yoter mimenu ad-boker.

(JP) 19. And Moses said to them, Let no one leave over [any] of it until morning

(TO) And Mosheh said to them, No man must leave of it for the morning.

(TJ) Let no man make a reserve of it till the morning.

 כ. וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה:

Velo-sham’u el-Moshe vayotiru anashim mimenu ad-boker vayarum tola’im vayiv’ash vayiktsof alehem Moshe.

(JP) 20. But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them.

(TO) But they hearkened not to Mosheh, but some left for the morning, and it swarmed worms and corrupted. And Mosheh was angry with them.

(TJ) But (some of them) hearkened not to Mosheh: Dathan and Abiram, men of wickedness, did reserve of it till the morning; but it produced worms and putrefied; and Mosheh was angry with them.

(R) men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10] and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan] and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta]                        

כא. וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס:

Vayilketu oto baboker baboker ish kefi ochlo vecham hashemesh venamas.

(JP) 21. They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted.

(TO) And they gathered it from morning to morning a man according to his eating; and when the sun grew hot on that which remained upon the face of the field, it melted

(TJ) And they gathered from the time of the dawn until the fourth hour of the day, every man according to his eating; but at the fourth hour, when the sun had waxed hot upon it, it liquefied, and made streams of water, [JERUSALEM. Became as streams,] which flowed away into the Great Sea; and wild animals that were clean, and cattle, came to drink of it, and the sons of Israel hunted, and ate them.

(R) and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta] it melted: Heb. וְנָמָס. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt. it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b).                  :

כב. וַיְהִי בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמֹשֶׁה:

Vayehi bayom hashishi laktu lechem mishneh shnei ha’omer la’echad vayavo’u kol-nesi’ei ha’edah vayagidu le-Moshe.

(JP) 22. It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses.

(TO) And it was that on the sixth day they gathered a double (quantity) of bread,[10] two omers for one: and all the chiefs of the congregation came and showed Mosheh.

(TJ) And it came to pass on the sixth day they gathered double bread, two homers a man; and all the princes of the congregation came and told Mosheh.

(R) they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written “two omers for each one”? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5] 

and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17]                                     

כג. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְ־הֹוָ־ה שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַי־הֹוָ־ה מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר:

Vayomer alehem hu asher diber HaShem Shabbaton Shabbat-kodesh l’HaShem machar et asher-tofu efu ve’et asher-tevashlu bashelu ve’et kol-ha’odef hanichu lachem lemishmeret ad-haboker.

(JP) 23. So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning.

(TO) And be said to them, To‑morrow is the rest of the holy Shabbath before the Lord. That which you prepare by baking, bake, and that which you prepare by boiling, boil, and all the remainder lay up to you, a store for the morning.

(TJ) And Mosheh said to them, This which the Lord hath told you, do. To‑morrow is the rest of the holy Sabbath before the Lord: That which is needful to have to bake for to‑morrow, bake to‑day; and what is needful to boil for to‑morrow, boil to‑day: and all whatever remaineth of that which on eat to‑day lay it up, and it shall be preserved until the morning.

(R) Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes. to keep: for storage.

כד. וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ:

Vayanichu oto ad-haboker ka’asher tzivah Moshe velo hiv’ish verimah lo hayetah-bo.

(JP) 24. So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it.

(TO) And they laid it up till the morning, as Mosheh had instructed; and it did not corrupt, neither were there worms in it.

(TJ) And they laid it up until the morning, as Mosheh had directed them; and it did not corrupt, and no worm was in it.

כה. וַיֹּאמֶר מֹשֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַי־הֹוָ־ה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה:

Vayomer Moshe ichluhu hayom ki-Shabbat hayom l’HaShem hayom lo timtza’uhu basadeh.

(JP) 25. And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field.

(TO) And Mosheh said, Eat that today, for this day is Shabbath before the Lord; this day you would not find it in the field.

(TJ) And Mosheh said to them, Eat to-day, because this is the Sabbath day before the Lord. This day you will not find any in the field.

(R) And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of “today”? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta]

כו. שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ:

Sheshet yamim tilketuhu uvayom hashvi’i Shabbat lo yiheyeh-bo.

(JP) 26. Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none

(TO) Six days you shall collect it; but on the seventh day, the Shabbath, there will be none.

(TJ) Six days you shall gather, but on the seventh day, which is the Sabbath, no manna will come down.

(R)  but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta]                                             

 כז. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ:

Vayehi bayom hashvi’i yats’u min-ha’am lilkot velo matza’u.

(JP) 27. It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any].

(TO) And it was on the seventh day that some of the people went out to gather, but they found it not.

(TJ) And it was that on the seventh day some of the wicked people went forth to gather manna, but they found none.

 כח. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי:

Vayomer HaShem el-Moshe ad-anah me’antem lishmor mitsvotai vetorotai.

(JP) 28. The Lord said to Moses, How long will you refuse to observe My commandments and My teachings?
(TO) And the Lord said to Mosheh, How long will you be unwilling to keep My commandments and My laws?

(TJ) And the Lord said to Mosheh, How long will ye refuse to keep My commandments and My laws ?

(R) How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a]

כט. רְאוּ כִּי יְ־הֹוָ־ה נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי:

Re’u ki-HaShem natan lachem haShabbat al-ken hu noten lachem bayom hashishi lechem yomayim shvu ish tachtav al-yetze ish mimekomo bayom hashvi’i.

(JP) 29. See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day

(TO) See, because the Lord hath given you the Shabbath He hath therefore given you on the sixth day the bread for two days; let every man dwell in his resting, and not go out from his place on the seventh day.

(TJ) Behold, because I have given you the Sabbath, I gave you on the sixth day bread for two days. Let every man abide in his Place, and not wander from one locality to another, beyond four yards;[7] nor let any man go forth to walk beyond two thousand yards on the seventh day; for the people shall repose on the seventh day.

(R) See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days. Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b] let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna.

ל. וַיִּשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי:

Vayishbetu ha’am bayom hashvi’i.

(JP) 30. So the people rested on the seventh day.

(TO) And the people reposed on the seventh day.

(TJ)

לא. וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ:

Vayikre’u veit-Yisrael et-shmo man vehu kezera gad lavan vetamo ketsapichit bidvash.

(JP) 31. The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey.
(TO) And the house of Israel called the name of it Manna; and it was as the seed of Gida[11] white, and its taste was like cake broiled with honey.

(TJ) And the house of Israel called the name of it Manna; and it was like the seed of coriander,[8] white, and the taste of it like preparations of honey. [JERUSALEM. Like the seed of coriander, and the taste of it like confections of honey.]

(R) and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a).

like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos.            

 לב. וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְ־הֹוָ־ה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:

Vayomer Moshe zeh hadavar asher tsivah HaShem melo ha’omer mimenu lemishmeret ledoroteichem lema’an yir’u et-halechem asher he’echalti etchem bamidbar behotzi’i etchem me’eretz Mitzrayim.

(JP) 32. Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt.                                                            preserved: for safekeeping.

(TO) Mosheh said, This is the word which the Lord hath commanded. Fill an omera of it to be kept for your generations, that they may see the bread which I made you eat in the desert when I brought you forth from the land of Mizraim.

(TJ) And Mosheh said, This is the thing which the Lord hath commanded to lay up of it a homer full to keep in your generations; that perverse generations may see the bread which you have eaten in the wilderness, in your coming forth out of the land of Mizraim.

(R) for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him.”-[from Mechilta]    

לג. וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְ־הֹוָ־ה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם:

Vayomer Moshe el-Aharon kach tzintsenet achat veten-shamah melo-ha’omer man vehanach oto lifnei HaShem lemishmeret ledoroteichem.

(JP) 33. And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations

(TO) And Mosheh said to Aharon, Take one vase, and put therein an omera full of manna, and lay it up before the Lord to be preserved for your generations.

(TJ) And Mosheh said to Aharon, Take one earthen vase, and put therein a full homera of manna, and lay it up before the Lord to be kept unto your generations.

(R) jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta] and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. —  

לד. כַּאֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶל מֹשֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת:

Ka’asher tsivah HaShem el-Moshe vayanichehu Aharon lifnei ha’edut lemishmaret.

(JP) 34. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.

(TO) As the Lord commanded, so did Mosheh; and Aharon laid it up before the Testimony, to keep.

(TJ) As the Lord commanded Mosheh, so did Aharon, lay it up before the testimony to be kept.

לה. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן:

Uvenei Yisrael achlu et-haman arba’im shanah ad-bo’am el-eretz noshavet et-haman achlu ad-bo’am el-ketzeh eretz Kenaan.

(JP)  35. And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan.

(TO) And the children of Israel ate the manna forty years, until they came to the land inhabited; they did eat the manna till they came to the confines of the land of Kenaan.

(TJ) And the children of Israel ate the manna forty years, until they came to ail inhabited land: manna did they eat forty days after his death, until they had passed the Jordena, and entered upon the borders of the land of Kenaan.

(R) forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a] to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a] to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a]                                 

 לו. וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא:

Veha’omer asirit ha’efah hu.

(JP) 36. The omer is one tenth of an ephah.

(TO) And one omera is the tenth of three seahs.

(TJ) And a homera is one tenth of three seahs.

(R) one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b]

Beshalach part 5 Shemot (Exodus)

Chapter 15

 כז. וַיָּבֹאוּ אֵילִמָה וְשָׁם שְׁתֵּים עֶשְׂרֵה עֵינֹת מַיִם וְשִׁבְעִים תְּמָרִים וַיַּחֲנוּ שָׁם עַל הַמָּיִם:

Vayavo’u Eilimah vesham shteim-esreh einot mayim veshiv’im tmarim vayachanu-sham al-hamayim.

(JP) 27. They came to Elim, and there were twelve water fountains and seventy palms, and they encamped there by the water.

(TO) And they came to Elim, and there were twelve wells of water and seventy palm trees; and they encamped there before the waters.
(TJ) And they came to Elim; and in Elim were twelve fountains of water, a fountain for each tribe; and seventy palm trees, corresponding with the seventy elders of Israel: and they encamped there by the waters. [JERUSALEM. And they came to Elim, where were twelve fountains of water, answering to the twelve tribes of Israel, and seventy palm trees, answering to the seventy elders of the Sanhedrin of Israel.]

(R) twelve water fountains: Corresponding to the twelve tribes, were prepared for them. — [from Mechilta] and seventy palms: Corresponding to the seventy elders. — [from Mechilta, Jonathan]

Chapter 16

א. וַיִּסְעוּ מֵאֵילִם וַיָּבֹאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר סִין אֲשֶׁר בֵּין אֵילִם וּבֵין סִינָי בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַשֵּׁנִי לְצֵאתָם מֵאֶרֶץ מִצְרָיִם:

Vayis’u me’Eilim vayavo’u kol-adat benei-Yisrael el-midbar-Sin asher bein-Eilim uvein Sinai bachamishah asar yom lachodesh hasheni letzetam me’eretz Mitzrayim.

(JP) 1. They journeyed from Elim, and the entire community of the children of Israel came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.

(TO) And they journeyed from Elim, and came, the whole assembly of the sons of Israel, to the desert of Sir, which is between Elim and Sinai, on the fifteenth day of the second month from their outgoing from the land of Mizraim.

(TJ) XVI. And the whole congregation of Israel jour­neyed from Elim, and came to the desert of Sin, which is between Elim and Sinai, on the fifteenth day of the month of Iyar, the second month from their going forth from the land of Mizraim.

(R) on the fifteenth day: The day of this encampment is stated because on that day the cakes that they had taken out of Egypt were depleted, and they needed manna. We learn [from this] that they ate of the remaining dough (or from the remaining matzoth) sixty- one meals. And the manna fell for them on the sixteenth of Iyar, which was a Sunday, as appears in tractate Shabbath (87b). — [from Mechilta]

ב. וילינו וַיִּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל עַל מֹשֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר:

Vayilonu kol-adat benei-Yisrael al-Moshe ve’al-Aharon bamidbar.

(JP) 2. The entire community of the children of Israel complained against Moses and against Aaron in the desert.

(TO) And all the congregation of the children of Israel were troublous against Mosheh and against Aharon in the desert;

(TJ) And on that day the bread which they had brought out of Mizraim was finished. And all the sons of Israel grumbled against Mosheh and against Aharon in the desert.

(R)  complained: Because the bread [they had taken out of Egypt] was depleted.   

ג. וַיֹּאמְרוּ אֲלֵהֶם בְּנֵי יִשְׂרָאֵל מִי יִתֵּן מוּתֵנוּ בְיַד יְ־הֹוָ־ה בְּאֶרֶץ מִצְרַיִם בְּשִׁבְתֵּנוּ עַל סִיר הַבָּשָׂר בְּאָכְלֵנוּ לֶחֶם לָשֹׂבַע כִּי הוֹצֵאתֶם אֹתָנוּ אֶל הַמִּדְבָּר הַזֶּה לְהָמִית אֶת כָּל הַקָּהָל הַזֶּה בָּרָעָב:

Vayomru alehem benei Yisrael mi-yiten mutenu veyad HaShem be’eretz Mitzrayim beshivtenu al-sir habasar be’ochlenu lechem lasova ki-hotzetem otanu el-hamidbar hazeh lehamit et-kol-hakahal hazeh bara’av.

(JP) 3. The children of Israel said to them, If only we had died by the hand of the Lord in the land of Egypt, when we sat by pots of meat, when we ate bread to our fill! For you have brought us out into this desert, to starve this entire congregation to death

(TO) and the children of Israel said to them, O that we had died before the Lord in the land of Mizraim, when we sat by the caldrons of flesh, and could eat bread and be satisfied! Why have you brought us out into this wilderness to kill this whole assembly with famine?

(TJ) And the sons of Israel said to them, Would that we had died by the Word of the Lord in the land of Mizraim, when we sat by the cisterns of meat, and ate bread and had enough! Why hast thou brought us out into this wilderness to kill all this congregation with hunger?

(R) If only we had died: Heb. מוּתֵנוּ, that we would have died, but it is not a noun like מוֹתֵנוּ, our death, but like עִשׂוֹתֵנוּ, חִנוֹתֵנוּ, שׁוּבֵנוּ, that we do, that we encamp, [that we return,] that we die. [Literally, this would be translated: Who would grant that we die.] Its targum [Onkelos, however,] is: לְוַי דְמִיתְנָא, like “If only we had died לוּ מָתְנוּ” (Num. 14:2), if only we would have died.

ד. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם וְיָצָא הָעָם וְלָקְטוּ דְּבַר יוֹם בְּיוֹמוֹ לְמַעַן אֲנַסֶּנּוּ הֲיֵלֵךְ בְּתוֹרָתִי אִם לֹא:

Vayomer HaShem el-Moshe hineni mamtir lachem lechem min-hashamayim veyatza ha’am velaktu dvar-yom beyomo lema’an anasenu hayelech betorati im-lo.

(JP) 4. So the Lord said to Moses, Behold! I am going to rain down for you bread from heaven, and the people shall go out and gather what is needed for the day, so that I can test them, whether or not they will follow My teaching.

(TO) And the Lord said to Mosheh, Behold, I will cause bread to come down to you from heaven; and the people shall go out and collect the matter of the day for the day; that I may prove them whether they will walk in My law, or not.

(TJ) And the Lord said to Mosheh, Behold, I will cause the bread which hath been laid up for you from the beginning to descend from heaven: and the people shall go out and gather the matter of a day by the day, that I may try them whether they will keep the commandments of My law or not.

(R) what is needed for the day: Heb. דְבַר יוֹם בְּיוֹמוֹ, lit., the thing of a day in its day. What is needed for a day’s eating they will gather on its day, but they will not gather today for the needs of tomorrow. — [from Mechilta] so that I can test them, whether…they will follow My teaching: [Through giving the manna I will test] whether they will keep the commandments contingent upon it, [i.e.,] that they will not leave any of it over, and that they will not go out on the Sabbath to gather [the manna].

 ה. וְהָיָה בַּיּוֹם הַשִּׁשִּׁי וְהֵכִינוּ אֵת אֲשֶׁר יָבִיאוּ וְהָיָה מִשְׁנֶה עַל אֲשֶׁר יִלְקְטוּ יוֹם יוֹם:

Vehayah bayom hashishi vehechinu et asher-yavi’u vehayah mishneh al asher-yilketu yom yom.

(JP) 5. And it shall be on the sixth day that when they prepare what they will bring, it will be double of what they gather every day

(TO) And in the sixth day, when they prepare that which they bring in, it shall be two for one upon what they collect from day to day.

(TJ) And on the sixth day they shall prepare what they set before them to eat on the day of the Sabbath; and they shall mix in the houses and communicate in their dwellings, so that by carrying this to that, they may have double of that which they gather from day to day.

(R) and it will be double: For that day and for the morrow. double: of what they were accustomed to gather each day of the rest of the days of the week. I believe that [the meaning of] “what they will bring, and it will be double” is that after they bring it [the manna], by measuring [it], they will find it [to be] double of what they gather and measure every day. That is [the meaning of] “they gathered a double portion of bread” (verse 22). Their gathering was found to be a double portion of bread. That is [the meaning of] “Therefore, on the sixth day, He gives you bread for two days” (verse 29). He gives you a blessing (foison [in French, meaning plenty, abundance]) in the house to fill the omer twice for two days of bread.

ו. וַיֹּאמֶר מֹשֶׁה וְאַהֲרֹן אֶל כָּל בְּנֵי יִשְׂרָאֵל עֶרֶב וִידַעְתֶּם כִּי יְ־הֹוָ־ה הוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:

Vayomer Moshe ve’Aharon el-kol-benei Yisrael erev vidatem ki HaShem hotzi etchem me’eretz Mitzrayim.

(JP) 6. [Thereupon,] Moses and Aaron said to all the children of Israel, [In the] evening, you shall know that the Lord brought you out of the land of Egypt.

(TO) And Mosheh and Aharon said to all the children of Israel, In the evening you shall know that the Lord brought you out of the land of Mizraim

(TJ) And Mosheh and Aharon said to all the sons of Israel, At evening you shall know that the Lord hath brought you out free from the land of Mizraim;

(R) evening: Heb. עֶרֶב. Like בָּעֶרֶב, toward evening. [According to Sifthei Chachamim, the correct reading is בָּעֶרֶב, in the evening.] [from Onkelos and Jonathan] you shall know that the Lord brought you out of the land of Egypt: Since you [the people of Israel] said to us [Moses and Aaron], “For you have brought us out” (verse 3), you shall know that we are not the ones who brought [you] out, but [it was] the Lord [Who] brought you out, for He will cause the quail to fly to you.[See commentary on verse 13]

 ז. וּבֹקֶר וּרְאִיתֶם אֶת כְּבוֹד יְ־הֹוָ־ה בְּשָׁמְעוֹ אֶת תְּלֻנֹּתֵיכֶם עַל יְ־הֹוָ־ה וְנַחְנוּ מָה כִּי [תלונו] תַלִּינוּ עָלֵינוּ:

Uvoker ure’item et-kevod HaShem beshom’o et-tlunoteIchem al-HaShem venachnu mah ki talinu aleinu.

(JP) 7. And [in the] morning, you shall see the glory of the Lord when He hears your complaints against the Lord but [of] what [significance] are we, that you make [the people] complain against us?

(TO) and in the morning shall you see the Glory of the Lord; for your tumults are heard before the Lord: and we ‑what, that you are restive against us?

(TJ) and in the morning will be revealed to you the glory of the Shekinah of the Lord; and we, what are we accounted, that you complain against us? [JERUSALEM. And we, what are we accounted?]

(R) And [in the] morning, you shall see: This was not stated in reference to “and behold, the glory of the Lord appeared in the cloud” (verse 10), but this is what he [Moses] said to them: In the evening you shall know that He has the ability to grant your desire, and He will give [you] meat; but He will not give it to you with a smiling countenance, because you requested it inappropriately and with a full stomach. As for the bread, which you requested out of necessity, however, when it comes down in the morning, you shall see the glory of the radiance of His countenance. For He will bring it down to you lovingly, in the morning, when there is time to prepare it, and with dew over it and dew under it as if it were lying in a box. — [from Mechilta Yoma 75a,b] your complaints against the Lord: As [if it would say]: “your complaints, which are against the Lord.”

but [of] what [significance] are we: Of what importance are we? -[from Jonathan Mechilta] that you make [the people] complain: Heb. תַלִּינוּ, that you make everyone complain against us: your sons, your wives, your daughters, and the mixed multitude. Perforce, I must interpret תַלִּינוּ, in the sense of “you make do something,” [i.e., the hiph’il conjugation] because of its [the “lammed’s”] “dagesh” and the way it is read [i.e., the keri as opposed to the kethiv]; because if it were weak [i.e., not punctuated with a “dagesh”], I would interpret it as “you do something,” [i.e., in the kal conjugation,] like “and the people complained (וַיָלֶן) against Moses” (Exod. 17:3), or if it [the “lammed”] were punctuated with a “dagesh” and it did not have a “yud” [after it], and read תִלּוֹנוּ, [as it is written], I would explain it as meaning “you complain.” Now, however, it means: “you cause others to complain,” like [the verse written in reference to] the spies: “and they caused the entire congregation to complain (וַיַלִינוּ) against him” (Num. 14:36).

ח. וַיֹּאמֶר מֹשֶׁה בְּתֵת יְ־הֹוָ־ה לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ בִּשְׁמֹעַ יְ־הֹוָ־ה אֶת תְּלֻנֹּתֵיכֶם אֲשֶׁר אַתֶּם מַלִּינִם עָלָיו וְנַחְנוּ מָה לֹא עָלֵינוּ תְלֻנֹּתֵיכֶם כִּי עַל יְ־הֹוָ־ה:

Vayomer Moshe betet HaShem lachem ba’erev basar le’echol velechem baboker lisboa bishmoa HaShem et-tlunoteichem asher-atem malinim alav venachnu mah lo-aleinu telunoteichem ki al-HaShem.

(JP) 8. And Moses said, When the Lord gives you in the evening meat to eat and bread in the morning [with which] to become sated, when the Lord hears your complaints, which you are making [the people] complain against Him, but [of] what [significance] are we? Not against us are your complaints, but against the Lord

(TO) And Mosheh said, When the Lord will give you at evening flesh to eat, and bread in the morning to satisfy, while are heard before the Lord your tumults against Him!

For what are we? your tumults are not against us, but against the Word of the Lord.

(TJ) And Mosheh said, By this you shall know, when the Lord prepareth you at evening flesh to eat, and in the morning bread to satisfy, that your complainings wherewith you complain against Him are heard before the Lord. And we, what are we accounted? Your complaints are not against us, but against the Word of the Lord.

(R) meat to eat: But not to be satiated. The Torah [here] teaches us a rule of behavior we should not eat meat to satiety. What did He see [what reason did He have] to bring down bread in the morning and meat in the evening? Because they requested bread appropriately, since it is impossible for a person to get along without bread, but they requested meat inappropriately, because they had many animals, and furthermore, it was possible for them to get along without meat. Therefore, He gave it to them at a time when it would be a burden for them to prepare it, [at an] inappropriate [time]. — [from Mechilta Yoma 75b] which you are making [the people] complain against Him: [You are making] others who hear you complaining [complain].                                        

ט. וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן אֱמֹר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל קִרְבוּ לִפְנֵי יְ־הֹוָ־ה כִּי שָׁמַע אֵת תְּלֻנֹּתֵיכֶם:

Vayomer Moshe el-Aharon emor el-kol-adat benei Yisrael kirevu lifnei HaShem ki shama et telunoteichem.

(JP) 9. And Moses said to Aaron, Say to the entire community of the children of Israel, Draw near before the Lord, for He has heard your complaints.

(TO) And Mosheh said to Aharon, Bid all the congregation of the sons of Israel to come together before the Lord; for your tumult is heard before the Lord.[7]

(TJ) Mosheh said to Aharon, Bid all the congregation of the sons of Israel draw nigh before the Lord; for your murmuring are heard before Him.

(R) Draw near: to the place where the cloud has descended.    

 י. וַיְהִי כְּדַבֵּר אַהֲרֹן אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיִּפְנוּ אֶל הַמִּדְבָּר וְהִנֵּה כְּבוֹד יְ־הֹוָ־ה נִרְאָה בֶּעָנָן:

Vayehi kedaber Aharon el-kol-adat benei Yisrael vayifnu el-hamidbar vehineh kvod HaShem nir’ah be’anan.

(JP) 10. And it came to pass when Aaron spoke to the entire community of the children of Israel, that they turned toward the desert, and behold! the glory of the Lord appeared in the cloud.

(TO) And it was, while Aharon was speaking with all the congregation of the sons of Israel, that they turned towards the desert, and, behold, the glory of the Lord was revealed in the cloud.

(TJ) And it was while Aharon was speaking with all the congregation of Israel that they turned towards the desert, and, behold, the glory of the majesty of the Lord was revealed in the cloud of glory.

Beshalach part 4 Shemot (Exodus)

Chapter 14

כו. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל מִצְרַיִם עַל רִכְבּוֹ וְעַל פָּרָשָׁיו:

Vayomer HaShem el-Moshe neteh et-yadcha al-hayam vayashuvu hamayim al-Mitzrayim al-richbo ve’al-parashav.

(JP) 26. Thereupon, the Lord said to Moses, Stretch out your hand over the sea, and let the water return upon the Egyptians, upon their chariots, and upon their horsemen

(TO) And the Lord said to Mosheh, Stretch forth thy hand over the sea, and the waters shall return upon the Mizraee, upon their chariots and their horsemen.

(TJ) And the Lord said to Mosheh, Stretch forth thy band over the sea, that the waters may return upon the Mizraee, upon their chariots and upon their horsemen.

(R) and let the water return: [I.e., the water] that is standing upright like a wall [will] return to its place and cover up the Egyptians.

 כז. וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר יְ־הֹוָ־ה אֶת מִצְרַיִם בְּתוֹךְ הַיָּם:

Vayet Moshe et-yado al-hayam vayashov hayam lifnot boker le’eytano uMitzrayim nasim likrato vayena’er HaShem et-Mitzrayim betoch hayam.

(JP) 27. So Moses stretched out his hand over the sea, and toward morning the sea returned to its strength, as the Egyptians were fleeing toward it, and the Lord stirred the Egyptians into the sea.

(TO) And Mosheh stretched out his hand over the sea, and the sea returned, at the time of the morning, unto its strength; and the Mizraee fled before it; and the Lord drowned the Mizraee in the midst of the sea.

(TJ) And Mosheh stretched out his hand over the sea, and the sea returned at the time of the morning unto its strength; and the Mizraee fled from before its waves. And the Lord strengthened the Mizraee in the midst of the sea, that they should not (soon) die in the midst of it, that they might receive the punishment which had been sent to them. [JERUSALEM. 24. And it was in the time of the morning that the Word of the Lord looked upon the host of the Mizraee, and hurled upon them bitumen (naphtha), and fire, and stones of hail, and conturbed the host of the Mizraee. And he unloosed the wheels of their carriages, so that they went, dragging them after them: the mules, going after their way before the wheels, were turned, so as that the wheels went before the mules, and they were cast into the sea. The Mizraee answered and said on to another, Let us flee from before the people of the sons of Israel; for this is the Word of the Lord who worketh victory for them in their battles; so that they set the back against Mizraim. 26. Stretch forth. 27. And Mosheh stretched forth his hand over the sea, and the sea returned at the time of the morning to its place.]

(R) toward morning: Heb. לִפְנוֹתבֹּקֶר, at the time the morning approaches [lit., turns (פּוֹנֶה) to come]. to its strength: Heb. לְאֵיתָנוֹ. To its original strength. — [from Mechilta]

were fleeing toward it: Because they were confused and crazed and running toward the water. and the Lord stirred: Heb. וַיְנַעֵר. As a person stirs (מְנַעֵר) a pot [of food] and turns what is on the top to the bottom and what is on the bottom to the top, so were they [the Egyptians] bobbing up and down and being smashed in the sea, and the Holy One, blessed be He, kept them alive to bear their tortures. — [from Mechilta] stirred: Heb. וַיְנַעֵר. [Onkelos renders it] וְֹשַנִּיק, which means stirring in the Aramaic language, and there are many [examples of this word] in aggadic midrashim.

כח. וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת הָרֶכֶב וְאֶת הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא נִשְׁאַר בָּהֶם עַד אֶחָד:

Vayashuvu hamayim vayechasu et-harechev ve’et-haparashim lechol cheil Par’oh haba’im achareihem bayam lo nish’ar bahem ad-echad.

(JP) 28. And the waters returned and covered the chariots and the horsemen, the entire force of Pharaoh coming after them into the sea; not even one of them survived.

(TO) And the waters returned and covered the chariots and horsemen and all the host of Pharaoh who had gone after them into the sea, and there remained of them not one.

(TJ) And the waves of the sea returned, and covered the chariots, and the horsemen.. and all the host of Pharaoh who had gone in after them, into the sea, not one among them was left.

(R) and covered the chariots…the entire force of Pharaoh: Heb. לְכֹל חֵיל פַּרְעֹה So is the custom of Scriptural verses to write a superfluous “lammed,” such as in “all (לְכָל) its utensils you shall make copper” (Exod. 27:3); and similarly, “all (לְכֹל) the utensils of the Tabernacle for all its services” (Exod. 27:19); [and in the phrase] “their stakes and their ropes, along with all (לְכָל) their utensils” (Num. 4:32), and it [the “lammed”] is [used] merely to enhance the language.

 כט. וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם:

Uvenei Yisrael halchu vayabashah betoch hayam vehamayim lahem chomah miyeminam umismolam.

(JP) 29. But the children of Israel went on dry land in the midst of the sea, and the water was to them like a wall from their right and from their left.

(TO) But the children of Israel walked on dry land in the midst of the sea; and the waters were a wall to them on their right hand and on their left.

(TJ) But the sons of Israel walked on the ground in the midst of the sea, and the waters to them were as walls on their right band and on their left.

 ל. וַיּוֹשַׁע יְ־הֹוָ־ה בַּיּוֹם הַהוּא אֶת יִשְׂרָאֵל מִיַּד מִצְרָיִם וַיַּרְא יִשְׂרָאֵל אֶת מִצְרַיִם מֵת עַל שְׂפַת הַיָּם:

Vayosha HaShem bayom hahu et-Yisrael miyad Mitzrayim vayar Yisrael et-Mitzrayim met al-sfat hayam.

(JP) 30. On that day the Lord saved Israel from the hand[s] of the Egyptians, and Israel saw the Egyptians dying on the seashore.

(TO) And the Lord delivered Israel that day from the Mizraee, and Israel saw the Mizraee dead upon the shore of the sea.

(TJ) That day the Lord redeemed and saved Israel from the hand of the Mizraee; and Israel saw the Mizraee, dead and not dead, cast upon the shore of the sea.

(R) and Israel saw the Egyptians dying on the seashore: For the sea spewed them out on its shore, so that the Israelites would not say, “Just as we are coming up on this side [of the sea], so are they coming up on another side, far from us, and they will pursue us.”-[from Mechilta and Pes. 118b]

לא. וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְ־הֹוָ־ה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת יְ־הֹוָ־ה וַיַּאֲמִינוּ בַּי־הֹוָ־ה וּבְמֹשֶׁה עַבְדּוֹ:

Vayar Yisrael et-hayad hagdolah asher asah HaShem beMitzrayim vayir’u ha’am et-HaShem vaya’aminu b’HaShem uveMoshe avdo.

(JP) 31. And Israel saw the great hand, which the Lord had used upon the Egyptians, and the people feared the Lord, and they believed in the Lord and in Moses, His servant.

(TO) And Israel saw the Power of the Great Hand which the Lord had made (to appear) in Mizraim; and the people feared before the Lord, and believed in the Word of the Lord, and in the prophetic (work) of Mosheh His servant.
(TJ) And Israel saw the power of the mighty hand by which the Lord had wrought the miracles in Mizraim; and the people feared before the Lord, and believed in the Name of the Word of the Lord, and in the prophecies of Mosheh His servant.

(R) the great hand: The great mighty deed that the hand of the Holy One, blessed be He, had performed. Many meanings fit the term יָד, and they are all expressions derived from an actual hand, and he who interprets it must adjust the wording according to the context.

Chapter 15

 א. אָז יָשִׁיר מֹשֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַי־הֹוָ־ה וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַי־הֹוָ־ה כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם:

Az yashir-Moshe uvenei Yisrael et-hashirah hazot l’HaShem vayomeru lemor ashirah l’HaShem ki-ga’oh ga’ah sus verochevo ramah vayam.

(JP) 1. Then Moses and the children of Israel sang this song to the Lord, and they spoke, saying, I will sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea.

(TO) Then sang Mosheh and the children of Israel this hymn before the Lord; and they spake, saying, We will sing and give thanks before the Lord, because He is magnified upon the mighty, and the power is His own; the horse and his rider hath He cast into the sea.

(TJ) XV. Behold: then sang, Mosheh and the sons of Israel this song of praise before the Lord and saying they said: Thanksgiving and praise we bring before the Lord Most High, who is glorified above the glorious, and exalted above the exalted; who punisheth by His Word whomsoever glorifieth himself before Him.Therefore when Pharaoh the wicked bare himself proudly before the Lord, and, being uplifted in his heart, followed after the people of the sons of Israel, their horses and their chariots He threw and buried in the sea of Suph. [JERUSALEM. Then sang Mosheh and the sons of Israel the praise of this song, before the Lord, saying, to say: Thanksgiving and praise bring we before the Lord, who is high above the highest, and glorified above the glorious, and who punisheth by His Word whom. whomsoever glorifieth himself before Him. The horses and their riders, because they bare themselves proudly and followed after the people of the house of Israel, He hath thrown and buried in the sea of Suph.]

(R) Then…sang: Heb. אָז יָשִׁיר. [The future tense presents a problem. Therefore, Rashi explains:] Then, when he [Moses] saw the miracle, it occurred to him to recite a song, and similarly, “Then Joshua spoke (אָז יְדַבֵּר יְהשֻׁעַ)” (Josh. 10:12); and similarly, “and the house [which] he would make (יַעִשֶׂה) for Pharaoh’s daughter” (I Kings 7: 8), [which means] he decided to make it for her. Here too, יָשִׁיר [in the future tense means that] his heart dictated to him that he should sing, and so he did, “and they spoke, saying, I will sing to the Lord.’ ” Likewise, with [the above reference to] Joshua, when he saw the miracle [of the defeat of the Amorite kings (Josh. 10:11)], his heart dictated to him that he speak [praises to God], and so he did, “and he said in the sight of Israel” (Josh. 10:12). Likewise, the song of the well, with which [Scripture] commences: “Then Israel sang (אָז יָשִׁיר)” (Num. 21:17), it explains after it, “Ascend, O well!, sing to it.” [I.e., in these three instances, the “yud” of the future tense denotes the thought, and after each one, Scripture continues that the thought was brought to fruition.] “Then did Solomon build (אָז יִבְנֶה) a high place” (I Kings 11:7); the Sages of Israel explain that he sought to build [it] but did not build [it] (Sanh. 91b). We [thus] learn that the “yud” may serve to indicate a thought. This is to explain its simple meaning, but the midrashic interpretation is [as follows]: Our Rabbis of blessed memory stated: From here is an allusion from the Torah to the resurrection of the dead (Sanh. 91b, Mechilta), and so it is [i.e., the future tense is used] with them all, except that of Solomon, which they explained as [implying] “he sought to build but did not build.” One cannot say and explain this form like other words written in the future, but which mean [that they occurred] immediately, such as “So would Job do (וָעִשֶׂה)” (Job 1:5); “by the command of the Lord would they encamp (יַחֲנוּ)” (Num. 9:23); “And sometimes the cloud would be (יִהְיֶה)” (Num. 9:21), because that is [an example of] something that occurs continually, and either the future or the past is appropriate for it, but that which occurred only once [i.e., the song that was sung], cannot be explained in this manner. —                                                                                     for very exalted is He: Heb. גָאֹה גָאָה, [to be interpreted] according to the Targum [He was exalted over the exalted, and the exaltation is His]. Another explanation: [The] doubling [of the verb] comes to say that He did something impossible for a flesh and blood [person] to do. When he fights with his fellow and overwhelms him, he throws him off the horse, but here, “a horse and its rider He cast into the sea,” [i.e., with the rider still on the horse]. Anything that cannot be done by anyone else is described as exaltation (גֵּאוּת), like “for He has performed an exalted act (גֵּאוּת)” (Isa. 12:5). Similarly, [throughout] the entire song you will find the repetitive pattern, such as: “My strength and my praise are the Eternal, and He was my salvation” (verse 2); “The Lord is a Master of war; the Lord is His Name,” (verse 3); and so on, all of them (in an old Rashi). Another explanation: גָאֹה גָאָה means for He is exalted beyond all songs, [i.e.,] for however I will praise Him, He still has more [praise]. [This is] unlike the manner of a human king, who is praised for something he does not possess. — [from Mechilta]a horse and its rider: Both bound to one another, and the water lifted them up high and brought them down into the depths, and [still] they did not separate. — [from Mechilta] He cast: Heb. רָמָה, [meaning] He cast, and similarly, “and they were cast (וּרְמִיו) into the burning, fiery furnace” (Dan. 3:21). The aggadic midrash, however, [states as follows]: One verse (verse 1) says: רָמָה בַיָם, [derived from רוּם, meaning “to cast up,”] and one verse (verse 4) says: יָרָה בַיָם [meaning “to cast down”]. [This] teaches us that they [the horse and rider] went up and [then] descended into the deep, [i.e., they were thrown up and down]. [The meaning of יָרָה is here] similar to: “who laid (יָרָה) its cornerstone” (Job 38:6), [which signifies laying the stone] from above, downward. — [from Mechilta, Tanchuma, Beshallach 13]

ב. עָזִּי וְזִמְרָת יָהּ וַיְהִי לִי לִישׁוּעָה זֶה אֵלִי וְאַנְוֵהוּ אֱלֹהֵי אָבִי וַאֲרֹמְמֶנְהוּ:

Ozi vezimrat yah vayehi-li lishu’ah zeh Eli ve’anvehu Elohei avi va’aromemenhu.

(JP) 2. The Eternal’s strength and His vengeance were my salvation; this is my God, and I will make Him a habitation, the God of my father, and I will ascribe to Him exaltation.

(TO) My strength and my song[6] is the terrible Lord; He hath said by His Word that He will be mine to redeem. This is my God, and I will build Him a sanctuary; the God of my fathers, and I will worship before Him.

(TJ) The Lord is Mighty, and greatly to be feared over all the world. He spake in His Word, and became to me a God of salvation.From their mothers’ breasts even the children have given signs with their fingers to their fathers, and said This is our God, who nourished us with honey from the rock, and with oil from the stone of clay, at the time when our mothers went forth upon the face of the :geld to give us birth, and leave us there; and He sent an angel who washed us and enwrapped us; and now will we praise Him: He is the God of our fathers, and we will exalt Him.

(R) The Eternal’s strength and His vengeance were my salvation: Heb. וְזִמְרָתיָ-ה עָזִי. Onkelos renders: My strength and my praise, [thus interpreting] עָזִי like עֻזִי [my strength] with a “shuruk,” and וְזִמְרָת like וְזִמְרָתִי [my song]. But I wonder about the language of the text, for there is nothing like it [the word עָזִי] in Scripture with its vowelization except in three places [i.e., here and in Isa. 12:2 and Ps. 118:14], where it is next to וְזִמְרָת, but [in] all other places,it is vowelized with a “shuruk” [now called a "kubutz"], [e.g., in the phrase] “O Lord, Who are my power (עֻזִי) and my strength” (Jer. 16:19); “[Because of] his strength (עֻזוֹ), I hope for You” (Ps. 59:10). Likewise, any word [noun] consisting of two letters, vowelized with a “melupum,” [i.e., a "cholam,"] when it is lengthened by [the addition of] a third letter, and the second letter is not punctuated with a “sheva” the first [letter] is vowelized with a “shuruk,” e.g., עֹז strength, becomes עֻזִי, my strength, spittle (Job 30:10), רֹק becomes רֹקִי, my spittle (Job 7:19). allotment (Gen. 47:22), חֹק becomes חֹקִי, my allotment (Prov. 30:8). עֹל, yoke (Deut. 28:48), becomes עֻלוֹ, his yoke, “shall be removed…his yoke עֻלוֹ” (Isa. 10:27). כֹּל, all (Gen. 21:12), becomes כֻּלוֹ, all of it, “with officers over them all כֻּלוֹ” (Exod. 14:7). But these three [examples of the phrase], עָזִי וְזִמְרָת, [namely] the one [written] here, the one [written in] Isaiah (12: 2), and the one [written in] Psalms (118:14) [all examples of the word עָזִי are vowelized with a short “kamatz.” Moreover, not one of them [i.e., of these examples] is written וְזִמְרָתִי but וְזִמְרָת, and next to each of them it says וַיְהִי-לִי לִיֹשוּעָה, were my salvation. Therefore, in order to reconcile the language of the text, I say that עָזִי is not like עֻזִי, nor is וְזִמְרָת like וְזִמְרָתִי, but עָזִי is a noun [and the final “yud” is only stylistic], like [the final “yud” in these examples:] “You Who dwell (הַישְׁבִי) in heaven” (Ps. 123:1); “who dwell (שֹׁכְנִי) in the clefts of the rock” (Obad. 1:3); “Who dwells (שֹׁכְנִי) in the thorn bush” (Deut. 33:16). And this is the praise [that Moses and the Israelites sing to God]: The strength and the vengeance of the Eternal–that was my salvation. [In brief, the “yud” at the end of the word is a stylistic suffix, which has no bearing on the meaning.] And the word וְזִמְרָת is connected to the word denoting the Divine Name, like “to the aid of (לְעֶזְרַת) the Lord” (Jud. 5:23); [and like the word בְּעֶבְרַת in] “By the wrath of (בְּעֶבְרַת) the Lord” (Isa. 9:18); [and the word דִבְרַת in:] “concerning the matter of (דִבְרַת)” (Eccl. 3:18). [In brief, the ַת or, ָת denotes the construct state of a feminine noun.] The expression וְזִמְרָת is an expression related to “and your vineyard you shall not prune (לֹא תִזְמֹר)” (Lev. 25:4); “the downfall of (זְמִיר) the tyrants” (Isa. 25:5), an expression denoting mowing down and cutting off. [Thus the phrase means:] The strength and the vengeance of our God was our salvation. Now [since this is the meaning of the phrase,] do not be puzzled about the expression וַיְהִי, [i.e.,] that it does not say הָיָה [without a “vav” since this is the verb following עָזִי וְזִמְרָת and does not begin a clause as the conversive “vav” usually does], for there are verses worded this way, and this is an example: “[against] the walls of the house around [both] the temple and the sanctuary, he made (וַיַּעַשׂ) chambers around [it]” (I Kings 6:5). It should have said עָשָׂה, “chambers around [it]” [instead of וַיַּעַשׂ]. Similarly, in (II) Chron. (10:17): “But the children of Israel who dwelt in the cities of Judah-Rehoboam reigned (וַיִמְלֹ) over them.” It should have said: “Rehoboam (מָלַ) over them.” [Similarly,] “Because the Lord was unable…He slaughtered them (וַיִשְׁחָטֵם) in the desert” (Num. 14:16). It should have said: שְׁחָטָם. [Similarly,] “But the men whom Moses sent…died (וַיָמוּתוּ)” (Num 14:36, 37). It should have said: מֵתוּ. [Similarly,] “But he who did not pay attention to the word of the Lord left (וַיַעִזֹב)” (Exod. 9:21). It should have said: עָזַב. this is my God: He revealed Himself in His glory to them [the Israelites], and they pointed at Him with their finger [as denoted by זֶה, this]. By the sea, [even] a maidservant perceived what prophets did not perceive. — [from Mechilta]                                   and I will make Him a habitation: Heb. וְאַנְוֵה. Onkelos rendered it as an expression of habitation (נָוֶה) [as in the following phrases]: “a tranquil dwelling (נָוֶה)” (Isa. 33:20); “a sheepfold (נְוֵה)” (Isa. 65:10). Another explanation: וְאַנְוֵהוּ is an expression of beauty (נוּ). [Thus the phrase means] I will tell of His beauty and His praise to those who enter the world, such as: [When Israel is asked:] “How is your beloved more than another beloved…? [Israel will say] My beloved is white and ruddy…” and the entire section [of Song of Songs] (Song of Songs 5:9, 10). — [from Mechilta] the God of my father: is this One, and I will exalt Him. the God of my father: I am not the beginning of the sanctity [i.e., I am not the first to recognize His sanctity], but the sanctity has been established and has remained with me, and His Divinity has been upon me since the days of my forefathers. — [from Mechilta]                    :

ג. יְ־הֹוָ־ה אִישׁ מִלְחָמָה יְ־הֹוָ־ה שְׁמוֹ:

HaShem ish milchamah HaShem shemo.

(JP) 3. The Lord is a Master of war; the Lord is His Name.

(TO) The Lord is the Lord of Victory in battles, the Lord is His Name.

(TJ) The sons of Israel said, The Lord is a man making war for us: from generation to generation He maketh known His power unto the people of the house of Israel. The Lord is His Name; according to His Name, so is His power; His Name shall be blessed forever and ever.

(R) The Lord is a Master of war: Heb. אִישׁ מִלְחָמָה, lit., a man of war, [which is inappropriate in reference to the Deity. Therefore,] Rashi renders: Master of war, like “Naomi’s husband (אִישׁ נָעֳמִי)” (Ruth 1:3) and so, every [instance in the Torah of] אִישׁ, husband, and אִישֵׁ, your husband, is rendered: בַּעַל, master. Similarly, “You shall be strong and become a man (לְאִישׁ)” (I Kings 2:2), [meaning] a strong man. —

the Lord is His Name: His wars are not [waged] with weapons, but He wages battle with His Name, as David said [to Goliath before fighting him], “[You come to me with spear and javelin] and I come to you with the Name of the Lord of Hosts” (I Sam. 17:45). Another explanation: The Lord י-ה-ו-ה, denoting the Divine Standard of Clemency,] is His Name–Even when He wages war and takes vengeance upon His enemies, He sticks to His behavior of having mercy on His creatures and nourishing all those who enter the world, unlike the behavior of earthly kings. When he [an earthly king] is engaged in war, he turns away from all his [other] affairs and does not have the ability to do both this [i.e., wage war] and that [other things]. — [from Mechilta]                                      

ד. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם סוּף:

Markevot Par’oh vecheylo yarah vayam umivchar shalishav tube’u veYam-Suf.

(JP) 4. Pharaoh’s chariots and his army He cast into the sea, and the elite of his officers sank in the Red Sea.

(TO) The chariots of Pharaoh and his horses He hath cast into the sea, his chosen warriors are drowned in the sea of Suph

(TJ) The chariots of Pharaoh and his hosts He hath cast into the sea; the goodliest of his young men hath He thrown and drowned in the sea of Suph.

(R)  He cast into the sea: Heb. יָרָה בַיָם. [Onkelos renders:] שְׁדִי שְׁדִי בְיַמָּא is an expression of casting down (יָרָה), as [Scripture] says: “or shall surely be cast down (יָרֹה יִיָָּרֶה)” (Exod. 19:13), which Onkelos renders: יִשְׁךְתְּדִי אִשְׁךְתְּדָאָה. The “tav” serves in these [forms] in the hithpa’el form. and the elite of: Heb. וּמִבְחַר, a noun, like מֶרְכָּב, riding gear (Lev. 15:9); מִשְׁכָּב, bed (Lev. 15:23); מִקְרָא קֹדֶשׁ, holy convocation (Exod. 12:16, Lev. 23:3). sank: Heb. טֻבְּעוּ. The term טְבִיעָה [for sinking] is used [in the Tanach] only [when referring] to a place where there is mud, like “I have sunk (טָבַעְךְתִּי) in muddy depths” (Ps. 69:3); “and Jeremiah sank (וַיִּטְבַּע) into the mud” (Jer. 38: 6). This informs [us] that the sea became mud, to recompense them [the Egyptians] according to their behavior, [namely] that they enslaved the Israelites with [work that entailed] clay and bricks. — [from Mechilta]

ה. תְּהֹמֹת יְכַסְיֻמוּ יָרְדוּ בִמְצוֹלֹת כְּמוֹ אָבֶן:

Tehomot yechasi’umu yardu bimetzolot kemo-aven.

(JP) 5. The depths covered them; they descended into the depths like a stone.

(TO) The depths covered them over, they went down to the bottom as a stone.

(TJ) The deep covered them over, they went down and are buried in the depths of the sea, and are as silent as a stone.

(R) covered them: Heb. יְכַסְיֻמוּ, like יְכַסוּם. The “yud” in the middle of it is superfluous. This is, however, a common biblical style [to add an additional “yud”], like “and your cattle and your flocks will increase (יִרְבְּיֻן)” (Deut. 8:13); “They will be sated (יִרְוְיֻן) from the fat of Your house” (Ps. 36:9). The first “yud,” which denotes the future tense, is to be explained as follows: They sank in the Red Sea, so that the water would return and cover them up. There is no word in Scripture similar to יְכַסְיֻמוּ in its vowelization. It would usually be vowelized יְכַסְיֻמוּ with a “melupum.” [Here too it is obvious that Rashi means a “cholam,” as I explained above (Exod. 14:12).]                                              like a stone: Elsewhere (verse 10), it says, “they sank like lead.” Still elsewhere (verse 7), it says, “it devoured them like straw.” [The solution is that] the [most] wicked were [treated] like straw, constantly tossed, rising and falling; the average ones like stone; and the best like lead-[i.e.,] they sank immediately [and thus were spared suffering]. — [from Mechilta]

ו. יְמִינְךָ יְ־הֹוָ־ה נֶאְדָּרִי בַּכֹּחַ יְמִינְךָ יְ־הֹוָ־ה תִּרְעַץ אוֹיֵב:

Yeminecha HaShem nedari bakoach yeminecha HaShem tir’atz oiev.

(JP) 6. Your right hand, O Lord, is most powerful; Your right hand, O Lord, crushes the foe.

(TO) Thy right hand, O Lord, is illustrious in power; Thy right hand, O Lord, shattereth the adversary;

(TJ) Thy right hand, O Lord, how glorious is it in power? Thy right hand, O Lord, hath cut off the adversaries of Thy people who rose against them to do them hurt.

(R) Your right hand…Your right hand: twice. When the Israelites perform the will of the Omnipresent, [even] the left hand becomes a right hand. — [Rashi from Mechilta]    

Your right hand, O Lord, is most powerful: to save Israel, and Your second right hand crushes the foe. It seems to me, however, that that very right hand [also] crushes the foe, unlike a human being, who cannot perform two kinds of work with the same hand. The simple meaning of the verse is: Your right hand, which is strengthened with might–what is its work? Your right hand, O Lord, crushes the foe. There are many verses resembling it [i.e., where parts of the verse are repeated]: “For behold Your enemies, O Lord, for behold Your enemies will perish” (Ps. 92:10); “How long will the wicked, O Lord, how long will the wicked rejoice?” (Ps. 94:3); “The rivers have raised, O Lord, the rivers have raised their voice” (Ps. 93:3); “Not for us, O Lord, not for us” (Ps. 115:1); “I will answer, says the Lord; I will answer the heavens” (Hos. 2:23); “I to the Lord, I shall sing” (Jud. 5:3); “Had it not been for the Lord, etc. Had it not been for the Lord Who was with us when men rose up against us” (Ps. 124:1, 2); “Praise! Praise! Deborah. Praise! Praise! Utter a song” (Jud. 5:12); “A foot shall trample it, the feet of a poor man” (Isa. 26:6); “And He gave their land as an inheritance, an inheritance to Israel His people” (Ps. 135:12). is most powerful: Heb. נֶאְדָּרִי The “yud” is superfluous, like “populous (רַבָּתִי עָם) …princess (שָׂרָתִי) among the provinces” (Lam. 1:1); “what was stolen by day” (גְּנֻבְתִי) (Gen. 31:39). crushes the foe: Heb. ךְתִּרְעַץ, [which means] it constantly crushes and breaks the foe. Similar to this, “And they crushed (וַיִרְעִצוּ) and broke the children of Israel,” in Jud. (10:8). (Another explanation: Your right hand, which is strengthened with might-it breaks and strikes the foe.)

ז. וּבְרֹב גְּאוֹנְךָ תַּהֲרֹס קָמֶיךָ תְּשַׁלַּח חֲרֹנְךָ יֹאכְלֵמוֹ כַּקַּשׁ:

Uverov ge’oncha taharos kameicha teshalach charonecha yochelemo kakash.

(JP) 7. And with Your great pride You tear down those who rise up against You; You send forth Your burning wrath; it devours them like straw.

(TO) and in the greatness of Thy might Thou hast broken down them who arose against Thy people.

(TJ) And in the plenitude and greatness of Thy majesty Thou hast destroyed the walls of the enemies of Thy people. Thou wilt pour upon them Thy fierce anger, Thou wilt consume them as the burning fire prevails over the stubble.

(R) And with Your great pride: (If the hand alone crushes the foe, then when it is raised with its great pride, it will [definitely] tear down those who rise up against Him. And if with His great pride alone His foes are torn down, how much more so, when He sends upon them His burning wrath, will it consume them.) You tear down: You always tear down those who rise up against You. And who are those who rise up against Him? These are the ones who rise up against Israel, and so does he [the Psalmist] say, “For behold, Your enemies stir.” And what is that stirring? “Against Your people they plot cunningly” (Ps. 83:3, 4). For this reason, he calls them the enemies of the Omnipresent. — [from Mechilta]

ח. וּבְרוּחַ אַפֶּיךָ נֶעֶרְמוּ מַיִם נִצְּבוּ כְמוֹ נֵד נֹזְלִים קָפְאוּ תְהֹמֹת בְּלֶב יָם:

Uveruach apeicha ne’ermu mayim nitzvu chmo-ned nozlim kaf’u tehomot belev-yam.

(JP) 8. And with the breath of Your nostrils the waters were heaped up; the running water stood erect like a wall; the depths congealed in the heart of the sea.

(TO) Thou didst send forth Thy wrath, and it consumed them as stubble in the flame, and by the word of Thy mouth the waters, (as if) wise, stood up like a wall; the depths were congealed in the heart of the sea.

(TJ) For by the Word from before Thee the waters became heaps; they stood, as if bound like skins that confine flowing water, and the depths were congealed in the flood of the great sea.

(R) And with the breath of Your nostrils: Breath which comes out of the two nostrils of the nose. Scripture speaks anthropomorphically about the Shechinah, on the model of a mortal king, in order to enable the ears of the people to hear it [to understand God’s anger] as it usually occurs [in humans], so that they should be able to understand the matter. [Namely that] when a person becomes angry, wind comes out of his nostrils. Likewise, “Smoke went up from His nostrils” (Ps. 18:9), and similarly, “and from the wind of His nostrils they will be destroyed” (Job 4:9). And this is what it [Scripture] says: “For the sake of My Name, I defer My anger” (Isa. 48:9) [lit., I lengthen the breath of My nose]. [This means that] when his [a person’s] anger subsides, his breath becomes longer, and when he becomes angry, his breath becomes shorter; [the verse continues:] “and for My praise I restrain My wrath (אֶחֱטָם) for you” (Isa. 48: 9). [I.e.,] I put a ring (חִטָם) into My nostrils in front of the anger and the wind, [so] that they should not come out. “For you” means “for your sake.” [The word] אֶחֱטָם is like [the expression in the Mishnah:] “a dromedary with a nose ring” (בַּחִטָם) in tractate Shabbath (51b). This is how it appears to me. And concerning every [expression of] אַף and חָרוֹן in the Bible [which are expressions of anger] I say this: [The expression] חָרָה אַף, anger was kindled, is like [the word חָרָה in:] “and my bones dried out (חָרָה) from the heat” (Job 30:30); חָרָה is an expression of fire and burning, for the nostrils heat up and burn at the time of anger. חָרוֹן (burning) is from the root חרה (to burn) just as רָצוֹן (will) is from the root רצה (to desire). And likewise, חֵמָה is an expression of heat (חֲמִימוּת). Therefore, it [Scripture] says: “and his anger (וַחִמָתוֹ) burnt within him” (Esther 1:12), and when the anger subsides, we say, “His mind has cooled off (נִתְקָרְרָה דַעְךְתּוֹ).” the waters were heaped up: Heb. נֶעֶרְמוּ. Onkelos rendered [this word] as an expression of cunning (עַרְמִימוּת). According to the clarity of Scripture, however, it is an expression related to “a stack (עִרֵמַת) of wheat” (Song of Songs 7:3), and [the phrase that follows:] “the running water stood erect like a wall” proves this. the waters were heaped up: From the heat of the wind that came out of Your nose, the water dried up, and it became like piles and heaps of grain stacks, which are tall. like a wall: Heb. כְמוֹ-נֵד, as the Targum [Onkelos] renders: כְּשׁוּר, like a wall. — wall: Heb. נֵד, an expression of heaping and gathering, like “a heap (נֵד) of harvest on a day of sickness” (Isa. 17:11); “He gathers (כֹּנֵס) as a mound כַּנֵד” (Ps. 33:7). It does not say, “He brings in as a flask כַּנֹּאד,” but כַּנַּד. Now if כַּנַּד were the same as כַּנֹּאד, and כֹּנֵס were an expression of bringing in, it should have said, “He brings in as into a flask כִּבְנֹאד) (מַכְנִיס the waters of the sea.” Rather, כֹּנֵס is an expression of gathering and heaping, and so, “shall stand in one heap (נֵד)” ; “stood in one heap (נֵד).” (Josh. 3:13, 16); and the expression of rising and standing does not apply to flasks, but to walls and heaps. Moreover, we do not find נֹּאד, meaning a flask, vowelized [with any vowel] but with a “melupum,” (meaning a “cholam,” ) like [in the phrases:] “place my tears into Your flask (בְּנֹּאדֶ)” (Ps. 56:9); “the flask of נֹּאד milk” (Jud. 4:19). congealed: Heb. קָפְאוּ, like “and curdle me (ךְתַּקְפִּיאֵנִי) like cheese” (Job 10:10). [I.e.,] that they [the depths] hardened and became like stones, and the water hurled the Egyptians against the stone with [all its] might and fought with them [the Egyptians] with all kinds of harshness. in the heart of the sea: Heb. בְּלֶב יָם, in the strongest part of the sea. It is customary for the Scriptures to speak in this manner, [for instance:] “until the heart of (לֵב) the heavens” (Deut. 4:11); in the heart of (בְּלֵב) the terebinth” (II Sam. 18:14). [The heart in these examples is] an expression denoting the root and the strength of anything. —                                                                           :

ט. אָמַר אוֹיֵב אֶרְדֹּף אַשִּׂיג אֲחַלֵּק שָׁלָל תִּמְלָאֵמוֹ נַפְשִׁי אָרִיק חַרְבִּי תּוֹרִישֵׁמוֹ יָדִי:

Amar oyev erdof asig achalek shalal timla’emo nafshi arik charebi torishemo yadi.

(JP) 9. [Because] the enemy said, I will pursue, I will overtake, I will share the booty; my desire will be filled from them; I will draw my sword, my hand will impoverish them.

(TO) The adversary said, I will pursue, I will overtake, I will divide the spoil; my soul shall be satisfied upon them; I will draw my sword, and my hand shall destroy them.

(TJ) Pharaoh the wicked, the hater and adversary, did say, I will follow after the people of the sons of Israel, and will lay waste their camp on the bank of the sea: I will set war in array against them, and kill them, small and great, despoil them of much spoil, bring them back into great captivity, and divide their substance among my people who make war: and when my soul is satisfied with the blood of their slain, I will sheathe my sword, having, destroyed them with my right hand.[JERUSALEM. The Lord is Mighty, and greatly to be praised and feared over all the world. He spake in His Word, and for us became salvation. [From their mothers' breasts have even the children given signs with their fingers unto the fathers, and have said to them, This is our Father, who nourished us with honey from the rock, and gave us oil from the stone of clay.[The sons of Israel answered and said one to another, He is our God, and we will praise Him; the God of our fathers, and we will exalt Him.[The Lord in the glory of His Shekinah is He who worketh victory for your arms. From one generation to another He maketh known His power to the people of the house of Israel. [His Name is the Lord: as is His Name, so is His power; let His name be glorified forever and ever. [Upon the chariots of Pharaoh and his host He shot arrows in the sea; his goodly young men and his men of strength He hath drowned in the sea of Suph. How glorious is Thy right hand, O Lord, in power, which bath broken and shattered the walls of the enemies of Thy people! [Pharaoh the wicked, the hater and adversary, did say, I will follow after the people of the sons of Israel and will overtake them encamped at the side of the sea. I will lead them captive into great captivity, and despoil, them of great spoil; I will divide their substance among my men of war; and when my soul shall be satisfied with them, I will sheathe my sword, when I shall have destroyed them with my right hand.]

(R)  [Because] the enemy said: to his people, when he enticed them with [his] words, “I will pursue, and I will overtake them, and I will share the plunder with my officers and my servants.” will be filled from them: Heb. ךְתִּמְלָאֵמוֹ, equivalent to ךְתִּמְלָא מֵהֶם, will be filled from them. my desire: Heb. נַפְשִׁי, lit., my soul, my spirit, and my will. Do not be surprised at [one] word speaking for two [words]; i.e., ךְתִּמְלָאֵמוֹ, instead of ךְתִּמְלָא מֵהֶם, because there are many such words [in Tanach like this], e.g., “you have given me (נְתַךְתָּנִי) dry land” (Jud. 1:15), [which is] like נָתַךְתָּ לִי “and they could not speak with him (דַּבְּרוּ) peacefully” (Gen. 37:4), [which is] like דַּבֵּר עִמוֹ“my children have left me (יְצָאוּנִי) ” (Jer. 10:20), [which is] like יָצְאוּ מִמֶנִי “I will tell him (אַגִּידֶנּוּ) ” (Job 31:37), [which is] like אַגִיד לוֹ. Here too, ךְתִּמְלָאֵמוֹ is equivalent to ךְתִִִּמְלָאֵמוֹ נַפְשִׁי מֵהֶם. I will draw my sword: Heb. חַרְבִּי אָרִיק, lit., I will empty my sword. I will draw, and because one empties the sheath by drawing it [the sword], and it remains empty, an expression of emptying is appropriate, like “And it came to pass that they were emptying (מְרִיקִים) their sacks” (Gen. 42:35); “and they shall empty (יָרִיקוּ) his vessels” (Jer. 48:12). Do not say that the expression of emptiness [in these examples] does not apply to what comes out [of its container] but [instead applies] to the sheath, the sack, or the vessel from which it came out, but not to the sword or the wine, and [thus] to force an interpretation of אָרִיק חַרְבִּי like the language of “and he armed (וַיָרֶק) his trained men” (Gen. 14:14), [claiming that its] meaning [is] “I will arm myself with my sword.” [To this I answer that] we find the expression [of emptying] also applied to that which comes out, e.g., “oil poured forth (ךְתּוּרַק) ” (Song of Songs 1:3); “and he has not been poured (הוּרַק) from one vessel to another vessel” (Jer. 48:11). It is not written: “the vessel was not emptied (הוּרַק)” but “the wine was not poured (הוּרַק) from one vessel to another vessel.” Similarly, “and they will draw (וְהֵרִיקוּ) their swords on the beauty of your wisdom” (Ezek. 28:7), referring to Hiram [the king of Tyre]-[following Onkelos, Jonathan]. my hand will impoverish them: Heb. ךְתּוֹרִישֵׁמוֹ, an expression of poverty (רֵישׁוּת) and destitution, like “The Lord impoverishes (מוֹרִישׁ) and makes rich” (I Sam. 2:7).

 י. נָשַׁפְתָּ בְרוּחֲךָ כִּסָּמוֹ יָם צָלֲלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים:

Nashafta veruchacha kisamo yam tsalelu ka’oferet bemayim adirim.

(JP) 10. You blew with Your wind, the sea covered them; they sank like lead in the powerful waters.

(TO) Thou didst speak by Thy Word, the sea covered them over, they sank like lead in the mighty waters.

(TJ) Thou didst blow with the wind from before Thee, O Lord, and the waves of the sea covered them; they went down, and sank as lead in the proud waters.

(R) You blew: Heb. נָשַׁפְךְתָּ, an expression of blowing, and likewise: “and also He blew (נָשַׁף) on them” (Isa. 40:24). they sank: Heb. צָלִלוּ, [which means] they sank; they went down to the depths, an expression of מְצוּלָה, deep. like lead: Heb. כַּעוֹפֶרֶת, plomb in French, lead.    

יא. מִי כָמֹכָה בָּאֵלִם יְ־הֹוָ־ה מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא:

Mi-chamocha ba’elim HaShem mi kamocha ne’edar bakodesh nora tehilot oseh-fele.

(JP) 11. Who is like You among the powerful, O Lord? Who is like You, powerful in the holy place? Too awesome for praises, performing wonders!

(TO) There is none beside Thee, O God, (who art) glorious in holiness, fearful in praises, doing wonders.

(TJ) Who is like Thee among the exalted gods, O Lord, who is like Thee, glorious in holiness, fearful in praises, doing wonders and manifestations for Thy people, the house of Israel ?

(R) among the powerful: Heb. בָּאֵלִם, among the strong, like “and the powerful (אֵילֵי) of the land he took away” (Ezek. 17:13); “my strength איָלוּתִי, hasten to my assistance” (Ps. 22:20). Too awesome for praises: [You are] too awesome for [one] to recite Your praises, lest they fall short, as it is written: “Silence is praise to You” (Ps. 65:2).                                                   

יב. נָטִיתָ יְמִינְךָ תִּבְלָעֵמוֹ אָרֶץ:

Natita yeminecha tivla’emo aretz.

(JP) 12. You inclined Your right hand; the earth swallowed them up.

(TO) Thou didst uplift Thy right hand, the earth swallowed them up.

(TJ) The sea spake to the earth, Receive but the earth spake to the sea, Receive thy murderers. And the sea was not willing to overwhelm them, and the earth was not willing to swallow them up. The earth was afraid to receive them, lest they should be required from her in the day of the great judgment in the world to come, even as the blood of Habel will be required of her: whereupon Thou, O Lord, didst stretch forth Thy right hand in swearing to the earth that in the world to come they should not be required of her. And the earth opened her mouth and consumed them. [JERUSALEM. The sea and the earth had controversy one with the other. The sea said to the earth, Receive thy children; and the earth said to the sea, Receive thy murderers. But the earth willed not to swallow them, and the sea willed not to overwhelm them. And by the Word from before Thee Thou. didst stretch forth Thy right hand in oath., and didst swear unto the earth that Thou wilt not require them of her in the world to come. Then did the earth open her mouth and swallow them up.]

(R)You inclined Your right hand: When the Holy One, blessed be He, inclines His hand, the wicked perish and fall, because all are placed in His hand, and they fall when He inclines it. Similarly, it [Scripture] says: “and the Lord shall turn His hand, and the helper shall stumble, and the helped one shall fall” (Isa. 31:3). This can be compared to glass vessels placed in a person’s hand. If he inclines his hand a little, they fall and break. — [based on Mechilta] the earth swallowed them up: From here [we deduce] that they merited to be buried as a reward for saying, “The Lord is the righteous One” (Exod. 9:27). — [from Mechilta]

 יג. נָחִיתָ בְחַסְדְּךָ עַם זוּ גָּאָלְתָּ נֵהַלְתָּ בְעָזְּךָ אֶל נְוֵה קָדְשֶׁךָ:

Nachita vechasdecha am-zu ga’alta nehalta ve’ozcha el-neveh kodshecha.

(JP) 13. With Your loving kindness You led the people You redeemed; You led [them] with Your might to Your holy abode.

(TO) Thou hast led forth in goodness Thy people whom Thou hast redeemed; Thou wilt bring them by Thy strength to the dwelling of Thy holiness.

(TJ) Thou hast led in Thy mercy the people whom Thou hast redeemed, and given them the heritage of the mountain of Thy sanctuary, the place of the dwelling of Thy holy Shekinah.

(R) You led: Heb. נֵהַלְךְתָּ, an expression of leading. Onkelos, however, rendered [it as] an expression of carrying and bearing, but he was not exact in explaining it in accordance with the Hebrew. [I.e., he explained the sense of the verse, but he did not translate the word literally.]

יד. שָׁמְעוּ עַמִּים יִרְגָּזוּן חִיל אָחַז יֹשְׁבֵי פְּלָשֶׁת:

Sham’u amim yirgazun chil achaz yoshvey Plashet.

(JP) 14. People heard, they trembled; a shudder seized the inhabitants of Philistia.

(TO) The nations will hear it, and be moved; terror will seize on the inhabiters of Pelasheth;

(TJ) The nations will hear and be afraid; terror will lay hold upon them, even upon all the pillars of the inhabitants of the Palestinian land.

(R) they trembled: Heb. יִרְגָזוּן, [which means] they tremble.      the inhabitants of Philistia: [They trembled] since they slew the children of Ephraim, who hastened the end [of their exile] and went out [of Egypt] forcibly, as is delineated in (I) Chronicles (7:21). And the people of [the town of] Gath slew them [the children of Ephraim]. — [from Mechilta]

טו. אָז נִבְהֲלוּ אַלּוּפֵי אֱדוֹם אֵילֵי מוֹאָב יֹאחֲזֵמוֹ רָעַד נָמֹגוּ כֹּל יֹשְׁבֵי כְנָעַן:

Az nivhalu alufei Edom eilei Moav yochazemo ra’ad namogu kol yoshvey Chenaan.

(JP) 15. Then the chieftains of Edom were startled; [as for] the powerful men of Moab, trembling seized them; all the inhabitants of Canaan melted.

(TO) then will the princes of Edom be alarmed, the strong ones of Moab will be seized with trembling and they who dwell in Kenaan will be broken down.

(TJ) Behold, then will the princes of the Edomaee be confounded, the strong ones of Moaba will be seized with fear, their heart within them will melt away, even all the pillars of the inhabitants of the Kenaanian land.

(R) the chieftains of Edom…the powerful men of Moab: Now they had nothing to fear at all, because they [the Israelites] were not advancing upon them. Rather, [they trembled] because of grief, that they were grieving and suffering because of the glory of Israel.

melted: Heb. נָמֹגוּ, [as in the phrase] “with raindrops You dissolve it (ךְתְּמֹגְגֶנָּה)” (Ps. 65:11). They [the inhabitants of Canaan] said, “They are coming upon us to annihilate us and possess our land.” -[from Mechilta]

 טז. תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד בִּגְדֹל זְרוֹעֲךָ יִדְּמוּ כָּאָבֶן עַד יַעֲבֹר עַמְּךָ יְ־הֹוָ־ה עַד יַעֲבֹר עַם זוּ קָנִיתָ:

Tipol aleihem eimatah vafachad bigdol zro’acha yidmu ka’aven ad-ya’avor amcha HaShem ad-ya’avor am-zu kanita.

(JP) 16. May dread and fright fall upon them; with the arm of Your greatness may they become as still as a stone, until Your people cross over, O Lord, until this nation that You have acquired crosses over.

(TO) Fear and dread will fall upon them, by the greatness of Thy power they will be silent as a stone, until Thy people, O Lord, pass over Arnona, until Thy people whom Thou hast redeemed pass over Jardena.

(TJ) Through the power of Thy mighty arm, let the terrors of death fall upon them, let them be silent as a stone, till the time when Thy people, O Lord, shall have passed the streams of Arnona, till the time when Thy people whom Thou didst ransom shall have crossed the dividing current of Jabeka.

(R) May dread…fall upon them: Heb. אֵימָתָה, upon the distant ones. — [from Mechilta]

and fright: Heb. וָפַחַד. Upon the nearby ones, as the matter that is stated: “For we have heard how the Lord dried up [the water of the Red Sea for you, etc.]” (Josh. 2:10).[from Mechilta] until…cross over, until…crosses over: As the Targum [Onkelos] renders.

You have acquired: Heb. קָנִיתָ. [I.e., whom] You loved more than other nations, similar to an article purchased for a high price, which is dear to the person [who purchased it].

 יז. תְּבִאֵמוֹ וְתִטָּעֵמוֹ בְּהַר נַחֲלָתְךָ מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ יְ־הֹוָ־ה מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ:

Tevi’emo vetita’emo behar nachalatcha machon leshivtecha pa’alta HaShem mikdash HaShem konenu yadecha.

(JP) 17. You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.

(TO) Thou wilt bring them in, and cause them to dwell in the mountain of Thine inheritance, in the place which Thou hast ordained for the house of Thy Shekina, the sanctuary which Thy hands, O Lord, have prepared.

(TJ) Thou wilt bring them in, and plant them on the mountain of Thy sanctuary, the place which Thou hast provided before the throne of Thy glory, the house of Thy holy Shekinah, which Thou, O Lord, hast prepared, Thy sanctuary that with both hands Thou hast established.

(R) You shall bring them: Moses prophesied that he would not enter the land [of Israel]. Therefore, it does not say: “You shall bring us.” (It appears that it should read “that they would not enter the land, etc.” Indeed, this is the way it is stated in Baba Bathra 119b and in Mechilta: The sons will enter but not the fathers. Although the decree of the spies had not yet been pronounced, he [Moses] prophesied, not knowing what he was prophesying. — [Maharshal]) directed toward Your habitation: The Temple below is directly opposite the Temple above, which You made. — [from Mechilta] the sanctuary: Heb. מִקְּדָשׁ. The cantillation sign over it is a “zakef gadol,” to separate it from the word ה following it. [The verse thus means:] the sanctuary which Your hands founded, O Lord. The Temple is beloved, since, whereas the world was created with “one hand,” as it is said: “Even My hand laid the foundation of the earth” (Isa. 48:13), the sanctuary [will be built] with “two hands.” When will it be built with “two hands”? At the time when “the Lord will reign to all eternity” [verse 18]. In the future, when the entire ruling power is His. — [from Mechilta and Keth. 5a]

 יח. יְ־הֹוָ־ה יִמְלֹךְ לְעֹלָם וָעֶד:

HaShem yimloch le’olam va’ed.

(JP) 18. The Lord will reign to all eternity

(TO) The kingdom of the Lord endureth for ever, and forever, evermore!

(TJ) When the people of the house of Israel beheld the signs and manifestations which the Holy One, whose Name be praised, had done at the sea of Suph, and the power of His hand, the children of the captives answering said one to the other, Come, and let us set the crown of majesty on the head of our Redeemer, who maketh to pass over, and passeth not; who changeth, and is not changed; whose is the crown of the kingdom; the King of kings in this world; whose, too, is the kingdom in the world to come, forever and ever. [JERUSALEM. 16. Thou wilt make the terror of death to fall upon them and undoing, by the power of Thy mighty arm, that they shall be as silent as a stone, until this people whom Thou hast redeemed shall have gone over the dividing stream of Jobeka and that of Jardena; till this people shall have passed over whom Thou hast ransomed for Thy Name. 17. Thou wilt bring them in, and wilt plant them in the mountain of Thy inheritance, the dwelling of the glory of Thy holiness, which Thou O Lord, hast prepared for Thyself, the sanctuary of the Lord that with both hands He hath established. 18. When the house of Israel had beheld the signs and wonders that the Holy One, Blessed be He, had wrought for them at the border of the sea, let His great Name be blessed forever and ever,­ they gave glory and thanksgiving and exaltation unto their God. The sons of Israel answered and said one to another, Come, let us set the crown upon the bead of the Redeemer, who causeth to pass over, but is not passed; who changeth, but is not changed; the King of kings in this world; whose, too, is the crown of the kingdom of the world to come, and whose it will be forever and ever.]

(R) to all eternity: Heb. לְעֹלָם וָעֶד. [This is] an expression of eternity, and the “vav” in it is part of the root. Therefore, it is punctuated with a “pattach.” But in “and I am He Who knows, and [I am] a witness וָעֵד” (Jer. 29:23), in which the “vav” is a prefix, it is punctuated with a “kamatz.”

 יט. כִּי בָא סוּס פַּרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו בַּיָּם וַיָּשֶׁב יְ־הֹוָ־ה עֲלֵהֶם אֶת מֵי הַיָּם וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם:

Ki va sus Par’oh berichbo uvefarashav bayam vayashev HaShem alehem et-mei hayam uvenei Yisrael halchu vayabashah betoch hayam.

(JP) 19. When Pharaoh’s horses came with his chariots and his horsemen into the sea, and the Lord brought the waters of the sea back upon them, and the children of Israel walked on dry land in the midst of the sea,

(TO) Because, when the horses of Pharaoh with his chariots and his horsemen had entered into the sea, the Lord caused the waters of the sea to return upon them, and the children of Israel walked upon dry land in the midst of the sea.

(TJ) For Pharaoh’s horses with his chariots and horsemen went into the sea, and the Lord made the waters of the sea to return upon them; but the sons of Israel walked upon the land in the midst of the sea, and there did spring up sweet fountains and trees yielding food and verdure and ripe fruits, (even) on the ground of the sea.

(R) When Pharaoh’s horses came: Heb. כִּי בָא When they came.

כ. וַתִּקַּח מִרְיָם הַנְּבִיאָה אֲחוֹת אַהֲרֹן אֶת הַתֹּף בְּיָדָהּ וַתֵּצֶאןָ כָל הַנָּשִׁים אַחֲרֶיהָ בְּתֻפִּים וּבִמְחֹלֹת:

Vatikach Miryam hanevi’ah achot Aharon et-hatof beyadah vatetsena chol-hanashim achareIha betupim uvimcholot.

(JP) 20. Miriam, the prophetess, Aaron’s sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances.

(TO) And Miriam the prophetess, the sister of Aharon, took the timbrel in her hand, and all the women went out after her with timbrels and choruses.

(TJ) And Miriam the prophetess, the sister of Aharon, took a tambourine in her hand, and all the women came out after her, dancing with tambourines and playing on instruments. [JERUSALEM. With tambourines dancing.]

(R) Miriam, the prophetess, Aaron’s sister, took: When did she prophesy? When she was [known only as] “Aaron’s sister,” before Moses was born, she said, “My mother is destined to bear a son” [who will save Israel], as is found in Sotah 12b, 13a). Another explanation: [It is written] Aaron’s sister since he [Aaron] risked his life for her when she was afflicted with zara’ath; [thus] she is called by his name (Mechilta). a timbrel: Heb. הַךְתֹּף, a type of musical intrument. with timbrels and with dances: The righteous women of that generation were [so] certain that the Holy One, blessed be He, would perform miracles for them, they took timbrels out of Egypt. — [from Mechilta]

 כא. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַי־הֹוָ־ה כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם:

Vata’an lahem Miryam shiru l’HaShem ki-ga’oh ga’ah sus verochevo ramah vayam.

(JP) 21. And Miriam called out to them, Sing to the Lord, for very exalted is He; a horse and its rider He cast into the sea

(TO) And Miriam answered them: Sing and give thanks before the Lord, for He hath magnified Himself upon the proud: and the majesty belongeth (only) unto Him; the horse and his rider hath He cast into the sea.

(TJ) And Miriam sang to them, Let us give thanks and praise before the Lord, for might and supremacy are His; above the proud He is glorified, and above the lofty He is exalted. When the wicked, Pharaoh in his pride followed after the people of the sons of Israel, his horses and his chariots did He cast and drown in the sea of Suph.

(R) And Miriam called out to them: Moses said the Song to the men, and they answered after him, and Miriam said the song to the women [and they too repeated it]. — [from Mechilta]

כב. וַיַּסַּע מֹשֶׁה אֶת יִשְׂרָאֵל מִיַּם סוּף וַיֵּצְאוּ אֶל מִדְבַּר שׁוּר וַיֵּלְכוּ שְׁלֹשֶׁת יָמִים בַּמִּדְבָּר וְלֹא מָצְאוּ מָיִם:

Vayasa Moshe et-Yisrael miyam-Suf vayetz’u el-midbar-Shur vayelchu shloshet yamim bamidbar velo-matz’u mayim.

(JP) 22. Moses led Israel away from the Red Sea, and they went out into the desert of Shur; they walked for three days in the desert but did not find water.

(TO) And Mosheh caused Israel to remove from the sea of Suph, and they went forth into the desert of Chagra, and went three days in the desert, but found no water.

(TJ) And Mosheh made Israel go forward from the sea of Suph, and they went forth into the wilderness of Chalutsa. [JERUSALEM. The way of Chalutsa.] And they journeyed three days in the desert, empty of instruction, and found no water.

(R) Moses led Israel away: lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will. — [from Tanchuma Buber, Beshallach 16, Mechilta, Exod. 12:35, Song Rabbah 1:11]

כג. וַיָּבֹאוּ מָרָתָה וְלֹא יָכְלוּ לִשְׁתֹּת מַיִם מִמָּרָה כִּי מָרִים הֵם עַל כֵּן קָרָא שְׁמָהּ מָרָה:

Vayavo’u Maratah velo yachlu lishtot mayim miMarah ki marim hem al-ken kara-shmah Marah.

(JP) 23. They came to Marah, but they could not drink water from Marah because it was bitter; therefore, it was named Marah.

(TO) And they came to Marah, and could not drink the waters of Marah because they were bitter; therefore he called the name of it Marah.

(TJ) And they came to Marah, but could not drink the waters of Marah because they were bitter; therefore he called the name of it Marah.

(R) They came to Marah: Heb. מָרָתָה, like לְמָרָָה. The “hey” at the end מָרָתָה is instead of a “lammed” [prefix] at the beginning [of the word], and the “thav” is instead of the “hey” [that is part] of the root in the word מָרָָה. But when a suffix is added, when it is attached to a “hey” that replaces a “lammed,” the “hey” of the root is transformed into a “thav.” Similarly, every “hey” that is part of the root of the word is transformed into a “thav” when a suffix is added, like “I have no wrath (חֵמָה) ” (Isa. 27:4), [becomes] “and his wrath (וַחִמָתוֹ) burnt within him” (Esther 1:12). Note that the “hey” of the root is transformed into a “thav” when it is placed next to the added “vav.” Likewise, “bond servants and handmaids (וְאָמָה) “ (Lev. 25:44), [becomes] and “Here is my handmaid (אִמָתִי) Bilhah” (Gen. 30:3); “a living (חַיָה) soul” (Gen. 2:7), [becomes] “and his living spirit (חַיָתוֹ) causes him to abhor food” (Job 33:20); “between Ramah (הָרָמָה)” (Jud. 4:5), [becomes] “And his return was to Ramah (הָרָמָתָה)” (I Sam. 7:17).

כד. וַיִּלֹּנוּ הָעָם עַל מֹשֶׁה לֵּאמֹר מַה נִּשְׁתֶּה:

Vayilonu ha’am al-Moshe lemor mah-nishteh.

(JP) 24. The people complained against Moses, saying, What shall we drink?

(TO) And the people were fretful against Mosheh, saying, What shall we drink?

(TJ) And the people murmured against Mosheh, saying, What shall we drink? [JERUSALEM. And the people contended.]

(R) complained: Heb. וַיִלֹנוּ. This is in the niph’al conjugation. [In this case, the niph’al denotes the reflexive, as we see further in Rashi.] Likewise, in the Targum [Onkelos], it is also a niph’al expression: וְאִתְרַעִמוּ. The nature of the term denoting complaint ךְתְּלוּנָה [is that it] reverts to the person [complaining], מִתְלוֹנֵן [complains] or מִתְרוֹעֵם [storms], but one does not say לוֹנֵן or רוֹעֵם [Hebrew]. The Frenchman also says, “Decomplenst sey.” He reverts the statement to himself when he says, “Sey.”

כה. וַיִּצְעַק אֶל יְ־הֹוָ־ה וַיּוֹרֵהוּ יְ־הֹוָ־ה עֵץ וַיַּשְׁלֵךְ אֶל הַמַּיִם וַיִּמְתְּקוּ הַמָּיִם שָׁם שָׂם לוֹ חֹק וּמִשְׁפָּט וְשָׁם נִסָּהוּ:

Vayitz’ak el-HaShem vayorehu HaShem etz vayashlech el-hamayim vayimteku hamayim sham sam lo chok umishpat vesham nisahu.

(JP) 25. So he cried out to the Lord, and the Lord instructed him concerning a piece of wood, which he cast into the water, and the water became sweet. There He gave them a statute and an ordinance, and there He tested them.

(TO) And he prayed before the Lord; and the Lord instructed him (in the properties of) a tree, and he cast it into the waters, and the waters became sweet. There decreed He a statute, and a judgment, and there He tried him.

(TJ) And he prayed before the Lord, and the Lord showed him the bitter tree of Ardiphne;[3] and lie wrote upon it the great and glorious Name, and cast it into the midst of the waters, and the waters were rendered sweet. And there did the Word of the Lord appoint to him the ordinance of the Sabbath, and the statute of honoring father and mother, the judgments concerning wounds and bruises., and the punishments wherewith offenders are punished; and there he tried (them) with the tenth trial,

(R) There He gave them: In Marah, He gave them some sections of the Torah so that they would busy themselves with them, namely [they were given the laws governing] the Sabbath, the red cow, and laws of jurisprudence. — [from Mechilta and Sanh. 56b] and there He tested them: [He tested] the people and saw how stiff-necked they were, that they did not consult Moses with respectful language, “Entreat [God to have] mercy upon us that we should have water to drink,” but they complained. — [from Mechilta]

 כו. וַיֹּאמֶר אִם שָׁמוֹעַ תִּשְׁמַע לְקוֹל יְ־הֹוָ־ה אֱלֹהֶיךָ וְהַיָּשָׁר בְּעֵינָיו תַּעֲשֶׂה וְהַאֲזַנְתָּ לְמִצְוֹתָיו וְשָׁמַרְתָּ כָּל חֻקָּיו כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי יְ־הֹוָ־ה רֹפְאֶךָ:

Vayomer im-shamoa tishma lekol HaShem Eloheicha vehayashar be’einav ta’aseh veha’azanta lemitzvotav veshamarta kol- chukav kol-hamachalah asher-samti beMitzrayim lo-asim aleicha ki ani HaShem rof’echa.

(JP) 26. And He said, If you hearken to the voice of the Lord, your God, and you do what is proper in His eyes, and you listen closely to His commandments and observe all His statutes, all the sicknesses that I have visited upon Egypt I will not visit upon you, for I, the Lord, heal you

(TO) And He said, If hearkening thou wilt hearken unto the Word of the Lord thy God, and wilt do what is right in His eyes, and wilt listen to His precepts and keep all His statutes, none of the maladies which I have set upon Mizraim will I put upon thee; for I am the Lord thy Healer.

(TJ) and said, If you will truly hearken to the Word of the Lord your God, and do that which is right before Him, and will listen to His precepts and keep all His statutes, all those evil things that I laid upon the Mizraee I will not lay upon thee: but if thou wilt transgress against the word of the law, upon thee shall they be sent. If thou convert, I will remove them from thee; for I am the Lord thy Healer. [JERUSALEM. 25. And Mosheh prayed before the Lord, and the Word of the Lord showed him the tree of Ardiphne, and he cast it into the midst of the waters, and the waters were made sweet. There did the Word of the Lord show unto him statutes and orders of judgment, and there He tried him with trials in the tenth trial. 26. For I am the Lord who healeth thee by My Word.]

(R) If you hearken: This is the acceptance [of the law] that they should accept upon themselves. and you do: This means the performance [of the commandments].       and you listen closely: [This means that] you [should] incline your ears to be meticulous in [fulfilling] them. all His statutes: Things that are only the decree of the King, without any [apparent] rationale, and with which the evil inclination finds fault, [saying,] “What is [the sense of] the prohibition of these [things]? Why were they prohibited?” For example, [the prohibitions of] wearing shatnes [a mixture of wool and linen] and eating pork, and [the ritual of] the red cow and their like. — [based on Yoma 67b] I will not visit upon you: And if I do bring [sickness upon you], it is as if it has not been brought, “for I, the Lord, heal you.” This is its midrashic interpretation (see Sanh. 101a, Mechilta). According to its simple meaning, [we explain:] “for I, the Lord, am your Physician” and [I] teach you the Torah and the mitzvoth in order that you be saved from them [illnesses], like this physician who says to a person, “Do not eat things that will cause you to relapse into the grip of illness.” This [warning] refers to listening closely to the commandments, and so [Scripture] says: “It shall be healing for your navel” (Prov. 3:8). — [from Mechilta]

Beshalach part 3 Shemot (Exodus)

Chapter 14

 טו. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ:

Vayomer HaShem el-Moshe mah-titz’ak elay daber el-benei-Yisrael veyisa’u.

(JP) 15. The Lord said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel.

(TO) And the Lord said to Mosheh, I have heard thy prayer. Speak to the children of Israel that they go onward:

(TJ) And the Lord said to Mosheh, Why standest thou praying before Me? Behold, the prayers of My people have come before thy own: speak to the sons of Israel, that they go forward;

(R) Why do you cry out to Me: [This verse] teaches us that Moses was standing and praying. The Holy One, blessed be He, said to him, “This is no time to pray at length, when Israel is in distress.” Another explanation [of God’s question (Why do you cry out to me?) implies]: “The matter depends on Me and not on you,” as it is said further [in Scripture]: “Concerning My children and the work of My hands do you command Me?” (Isa. 45:11). — [from Mechilta, Exod. Rabbah 21:8] 

טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה:

Ve’atah harem et-matcha uneteh et-yadecha al-hayam uveka’ehu veyavo’u veneI-Yisrael betoch hayam bayabashah.

(JP) 16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.

(TO) and thou, take thy rod and stretch forth thy hand over the sea, and divide it, and the children of Israel shall go in the midst of the sea on dry ground.

(TJ) and thou, lift up thy rod, and stretch forth thy hand with it over the sea, and divide it: and the sons of Israel shall go through the midst of ,the sea upon the ground.

(R) Speak to the children of Israel and let them travel: They have nothing to do but to travel, for the sea will not stand in their way. The merit of their forefathers and their own [merit], and the faith they had in Me when they came out [of Egypt] are sufficient to split the sea for them. — [from Mechilta, Exod. Rabbah 21:8]

 יז. וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו:

Va’ani hineni mechazek et-lev Mitzrayim veyavo’u achareIhem ve’ikavdah be’Par’oh uvechol-cheilo berichbo uvefarashav.

(JP) 17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.

(TO) And I, behold, I will harden the hearts of the Mizraee, and they will go in after them; and I will be glorified by Pharaoh and by all his army, by his chariots and his horsemen;[2]

(TJ) For, behold, I will harden the design of the heart of the Mizraee, and they will go in after them; and I will be glorified upon Pharaoh and upon all his hosts, upon his chariots and his horsemen;

יח. וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְ־הֹוָ־ה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו:

Veyad’u Mitzrayim ki-ani HaShem behikovdi bePar’oh berichbo uvefarashav.

(JP) 18. And the Egyptians shall know that I am the Lord, when I will be glorified through Pharaoh, through his chariots, and through his horsemen

(TO) and the Mizraee shall know that I am the Lord, when I have been glorified by Pharaoh and his chariots and his horsemen.[3]

(TJ) that the Mizraee may know that I am the Lord, when I am glorified upon Pharaoh, upon his chariots and horsemen.

[JERUSALEM. 13. Four companies made the sons of Israel, standing by the Weedy Sea. One said, Let us fall upon the sea; another said, Let us return to Mizraim; another said, Let us array battle against them; and another said, Let us shout against them to confuse them. To that company who said, Let us fall upon the sea, Mosheh said, Fear not; stand still, and see the salvation of the Lord which shall be wrought for you this day. To the company who said, We will return unto Mizraim, Mosheh said, Fear not; for as you have seen the Mizraee to‑day, you will see them no more in bondage for ever. To the company who said, We will array battle against them, Mosheh said, Fear not; the Lord, in the glory of His Shekinah, will work the victory for your hosts. To the company who had said, Let us shout against them to confound them, Mosheh said, Fear not; stand and be silent; and give the glory, and praise, and exaltation unto Eloha. 15. And the Word of the Lord said to Mosheh, How long standest thou praying before Me ? Heard before Me are thy prayers; but the prayers of My people have preceded thine. Speak to the sons of Israel that they go forward; and thou, lift, up thy rod and stretch forth thy hand.]

 יט. וַיִּסַּע מַלְאַךְ הָאֱ־לֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם:

Vayisa mal’ach ha’Elohim haholech lifnei machaneh Yisrael vayelech me’achareihem vayisa amud he’anan mipneihem vaya’amod me’achareihem.

(JP) 19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.

(TO) And the angel of the Lord who went before the camp of Israel passed by and came behind them; and the column of the cloud passed from before them and abode behind them.

(TJ) And the Angel of the Lord who led the way before the hosts of Israel went and came behind them; and the column of the Cloud went from before and stood behind them:

(R) and went behind them: to separate between the Egyptians’ camp and the Israelites’ camp and to catch the arrows and the catapult stones of the Egyptians. Everywhere it says: “the angel of the Lord (ה),” but here [it says]: “the angel of God (אֱלֹהִים).” Everywhere [in Scripture] אֱלֹהִים denotes [God’s attribute of] judgment. This teaches that at that moment, the Israelites were being judged whether to be saved or to perish with the Egyptians. and the pillar of cloud moved away: When it became dark, and the pillar of cloud delivered the camp to the pillar of fire, the cloud did not go away as it would customarily go away completely in the evening, but it moved away and went behind them [the Israelites] to make it dark for the Egyptians.                                                                      

 כ. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחֹשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה:

Vayavo bein machaneh Mitzrayim uvein machaneh Yisrael vayehi he’anan vehachoshech vaya’er et-halailah velo-karav zeh el-zeh kol-halailah.

(JP) 20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.

(TO) And it entered between the camp of the Mizraee and the camp of Israel; and was a cloud and darkness to the Mizraee, but unto Israel a light all the night: and that came not near to this all the night.

(TJ) because the Mizraee threw darts and stones at the Israelites, but the Cloud intercepted them and it came between the host of Israel and the host of the Mizraee; a cloud, one half of which was light and one half darkness. On the one side it darkened upon the Mizraee, and on the other side it shined upon Israel all night; and one host did not attack the other all the night.

(R) And he came between the camp of Egypt: This can be compared to a person walking along the road with his son walking in front of him. [When] bandits came to capture him [the son], he [the father] took him from in front of him and placed him behind him. A wolf came behind him; so he put him [his son] in front of him. [When] bandits came in front of him and wolves behind him, he put him [his son] on his arms and fought them off. Similarly [the prophet depicts the angel protecting Israel when they drew near to the Red Sea], “But I sent to train Ephraim, he took them on his arms” (Hos. 11:3). — [from Mechilta] and there were the cloud and the darkness: for the Egyptians.

and it illuminated: [I.e.,] the pillar of fire [illuminated] the night for the Israelites, and it went before them as it usually went all night long, and the thick darkness [from the cloud] was toward the Egyptians. and one did not draw near the other: [I.e., one] camp to [the other] camp. — [from Mechilta, Jonathan]      

כא. וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְ־הֹוָ־ה אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם:

Vayet Moshe et-yado al-hayam vayolech HaShem et-hayam beruach kadim azah kol-halailah vayasem et-hayam lecharavah vayibak’u hamayim.

(JP) 21. And Moses stretched out his hand over the sea, and the Lord led the sea with the strong east wind all night, and He made the sea into dry land and the waters split.

(TO) And Mosheh stretched forth his hand over the sea; and the Lord drove the sea by a mighty east wind all the night, and caused the sea to be dry, and the waters were parted;

(TJ) And Mosheh stretched out his hand over the sea, with the great and glorious rod which was created at the beginning, and on which were engraved and set forth the Great and Glorious Name, and the ten signs which had smitten the Mizraee, and the three fathers of the world, and the six mothers, and the twelve tribes of Jakob: and straightway the Lord brought a vehement east wind upon the sea all night, and made the sea dry; and divided the waters into twelve divisions according to the twelve tribes of Jacob. [JERUSALEM. 20. And the cloud was half light and half darkness: light, it enlightened upon Israel; and darkness, it darkened upon Mizraim. And those came not against these, to set battle in order, all the night. 21. And he stretched forth.]

(R) with the strong east wind: [I.e.,] with the east wind, which is the strongest of the winds. That is the wind with which the Holy One, blessed be He, visits retribution upon the wicked, as it is said [in the following verses]: “With an east wind I will scatter them” (Jer. 18:17); “an east wind shall come, a wind of the Lord” (Hos. 13:15); “the east wind broke you in the heart of the seas” (Ezek. 27:26); “He spoke with His harsh wind on the day of the east wind” (Isa. 27:8). — [from Mechilta] and the waters split: All the water in the world. — [from Mechilta Exod. Rabbah 21:6]         

כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם:

Vayavo’u venei-Yisrael betoch hayam bayabashah vehamayim lahem chomah miyeminam umismolam.

(JP) 22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.

(TO) and the children of Israel went into the midst of the sea upon dry ground; and the waters were to them a wall[4] on their right hand and on their left.

(TJ) And the children of Israel went through the midst of the sea upon the ground, and the waters were congealed like a wall, three hundred miles on their right hand and on their left.

 כג. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם:

Vayirdefu Mitzrayim vayavo’u achareihem kol sus Par’oh richbo ufarashav el-toch hayam.

(JP) 23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea.

(TO) And the Mizraee followed and entered in after them, all the horses of Pharaoh, and his chariots and horsemen, into the midst of the sea.

(TJ) And the Mizraee followed and went in after them, all the horses of Pharaoh, and his chariots and horsemen, into the midst of the sea.

(R) all Pharaoh’s horses: Heb. כֹּל סוּס פַּרְעֹה, lit., in the singular. Now was there only one horse? This informs us that they [the horses] are all considered by the Omnipresent as one horse. — [from Mechilta Shirah 2]

כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְ־הֹוָ־ה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם:

Vayehi be’ashmoret haboker vayashkef HaShem el-machaneh Mitzrayim be’amud esh ve’anan vayahom et machaneh Mitzrayim.

(JP) 24. It came about in the morning watch that the Lord looked down over the Egyptian camp through a pillar of fire and cloud, and He threw the Egyptian camp into confusion.

(TO) And it was in the morning watch that the Lord looked upon the host of the Mizraee from the column of fire and cloud, and perturbed the host of the Mizraee.

(TJ) And it was that in the morning watch, at the time that the powers on high come to offer praise, the Lord looked forth with anger upon the hosts of the Mizraee from the column of fire, to hurl upon them flakes of fire and hail, and from the column of cloud, and confounded the host of the Mizraee

(R) It came about in the morning watch: Heb. בְּאַֹשְמֹרֶת. The three parts of the night are called, אַשְׁמוּרוּת, watches (Ber. 3b), and the one [watch] before morning is called אַשְׁמֹרֶתהַבֹּקֶר, the morning watch. I say that because the night is divided into the watches of the songs of the ministering angels, one group after another into three parts, it is called אַשְׁמֹרֶת, watch. This is what Onkelos [means when he] renders מַטְּרַת.

looked down: Heb. וַיַּשְׁקֵף, looked, that is to say that He turned toward them to destroy them, and the Targum [Onkelos] renders: וְאִסְךְתְּכֵי. This too is an expression of looking, like “to the field of seers” (Num. 23:14), [which Onkelos renders:] through a pillar of fire and cloud: The pillar of cloud descends and makes it [the earth] like mud, and the pillar of fire boils it [the earth], and the hoofs of their horses slip. — [from Mechilta]

and He threw the Egyptian camp into confusion: Heb. וַיָּהָם, an expression of confusion, estordison in Old French. He confused them; He took away their intelligence. We learned in the chapters of Rabbi Eliezer the son of Rabbi Yose the Galilean [not found in our edition] [that] wherever it says מְהוּמָה [confusion], it means a tumultuous noise. And the “father” of them all, [the best example of the use of מְהוּמָה, is [in the verse:] “and the Lord thundered with a loud noise, etc., on the Philistines and threw them into confusion (וַיְהוּמֵּם)” (I Sam. 7:10).

 כה. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְ־הֹוָ־ה נִלְחָם לָהֶם בְּמִצְרָיִם:

Vayasar et ofan markevotav vayenahagehu bichvedut vayomer Mitzrayim anusah mipnei Yisrael ki HaShem nilcham lahem beMitzrayim.

(JP) 25. And He removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Lord is fighting for them against the Egyptians

(TO) And he removed the wheels of the chariots, so that they drove them by strength;[5] and the Mizraee said, Let us flee from before Israel; for this is the power of the Lord which hath done battle for them against Mizraim.

(TJ) and He brake (or, made rough) the wheels of Pharaoh’s carriages, so that they drove them with hardship, and that they went on and left them behind. And the Mizraee said one to another, Let us flee from the people of the house of Israel; for this is the Word of the Lord who fought for them in Mizraim.

(R) And He removed the wheels of their chariots: With the fire the wheels were burned, and the chariots dragged, and those sitting in them were moved to and fro, and their limbs were wrenched apart. — [from an unknown source, similar to Mechilta] and He led them with heaviness: In a manner that was heavy and difficult for them. [This punishment was] in the measure that they [the Egyptians had] measured [to the Israelites], namely “and he made his heart heavy, he and his servants” (Exod. 9:34). Here too, “He led them with heaviness.” -[from an unknown source, similar to Mechilta]

is fighting for them against the Egyptians: Heb. בְּמִצְרָיִם, [is like] against the Egyptians. Alternatively: בְּמִצְרָיִם [means] in the land of Egypt, for just as these [Egyptians] were being smitten in the sea, so were those remaining in Egypt being smitten. — [from Mechilta]     
    
 

    
             
  

Beshalach part 2 Shemot (Exodus)

Chapter 14

ט. וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל הַיָּם כָּל סוּס רֶכֶב פַּרְעֹה וּפָרָשָׁיו וְחֵילוֹ עַל פִּי הַחִירֹת לִפְנֵי בַּעַל צְפֹן:

Vayirdefu Mitzrayim achareihem vayasigu otam chonim al-hayam kol-sus rechev Par’oh ufarashav vecheylo al-Pi haChirot lifney Baal Tzfon.

(JP) 9. The Egyptians chased after them and overtook them encamped by the sea every horse of Pharaoh’s chariots, his horsemen, and his force beside Pi hahiroth, in front of Ba’al Zephon.

(TO) And the Mizraee followed after them, and overtook them while encamping by the sea; all the chariot horses of Pharaoh, and his horsemen, and his army, by Pum Hiratha which is before Beel Zephon.

(TJ) And the Mizraee followed after them, and came upon them as they were encamped by the sea, gathering of pearls and goodly stones, which the river Pishon had carried from the garden of Eden into the Gihon, and the Gihon had carried into the sea of Suph, and the sea of Suph bad cast upon its bank. But all the chariot horses of Pharaoh, and his horsemen, and his hosts (were coming) towards the Mouths of Hiratha, which are before the idol Zephon.

 י. וּפַרְעֹה הִקְרִיב וַיִּשְׂאוּ בְנֵי יִשְׂרָאֵל אֶת עֵינֵיהֶם וְהִנֵּה מִצְרַיִם נֹסֵעַ אַחֲרֵיהֶם וַיִּירְאוּ מְאֹד וַיִּצְעֲקוּ בְנֵי יִשְׂרָאֵל אֶל יְ־הֹוָ־ה:

UPar’oh hikriv vayis’u venei-Yisrael et-eineihem vehineh Mitzrayim nosea achareihem vayir’u me’od vayitz’aku venei-Yisrael el-HaShem.

(JP) 10. Pharaoh drew near, and the children of Israel lifted up their eyes, and behold! the Egyptians were advancing after them. They were very frightened, and the children of Israel cried out to the Lord.

(TO) And Pharaoh drew nigh, and the sons of Israel lifted up their eyes, and, behold, the Mizraee were coming after them: and they were greatly afraid, and the children of Israel cried before the Lord.

(TJ) And Pharaoh saw the idol Zephon (still) preserved, and offered oblations before it. And the children of Israel lifted up their eyes, and, beheld, the Mizraee were pursuing them; and they were sorely afraid, and the children of Israel prayed before the Lord.

(R) Pharaoh drew near: Heb. וּפַרְעֹה הִקְרִיב, lit., and Pharaoh brought near. It [the verse] should have said: קָרַב. What is the meaning of הִקְרִיב ? He [Pharaoh] drew himself near and strove to go before them [his army], as he had stipulated with them. the Egyptians were advancing after them: Heb. נֹסֵעַ [in the singular]. With one accord, like one man. Alternatively, [in the singular it means that] and behold, Egypt was advancing after them, [denoting that] they [the Israelites] saw the heavenly prince of Egypt advancing from heaven to aid the Egyptians. [From] Tanchuma.    cried out: They seized the art of their ancestors [i.e., they prayed]. Concerning Abraham, it [Scripture] says: “to the place where he had stood before the Lord” (Gen. 19:27). 2 Concerning Isaac, [it is stated] “to pray in the field” (Gen. 24:63). Concerning Jacob, “And he entreated the Omnipresent” (Gen. 28:11). (See Judaica Press comm. digest on that verse.)-[from Mechilta; Tanchuma Beshallach 9]

יא. וַיֹּאמְרוּ אֶל מֹשֶׁה הַמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם לְקַחְתָּנוּ לָמוּת בַּמִּדְבָּר מַה זֹּאת עָשִׂיתָ לָּנוּ לְהוֹצִיאָנוּ מִמִּצְרָיִם:

Vayomeru el-Moshe hamibli ein-kvarim beMitzrayim lekachtanu lamut bamidbar mah-zot asita lanu lehotzi’anu miMitzrayim.

(JP) 11. They said to Moses, Is it because there are no graves in Egypt that you have taken us to die in the desert? What is this that you have done to us to take us out of Egypt?

(TO) But to Mosheh they said, Was it because there were no graves in Mizraim that thou hast taken us to die in the wilderness? What is this that thou hast done to bring us out of Mizraim?

(TJ) But the wicked generation said to Mosheh, Because there were no places of burial for us in Mizraim, hast thou led us forth to die in the wilderness ? What hast thou done to us, in bringing us out of Mizraim?

(R) Is it because there are no graves: Heb. הִמִבְּלִי אֵין קְבָרִים. Is it because of the want? Namely that there are no graves in Egypt in which to be buried, that you have taken us out of there? Si por falyanze de non fosses in Old French [i.e., Is it for lack, that there are no graves?].

יב. הֲלֹא זֶה הַדָּבָר אֲשֶׁר דִּבַּרְנוּ אֵלֶיךָ בְמִצְרַיִם לֵאמֹר חֲדַל מִמֶּנּוּ וְנַעַבְדָה אֶת מִצְרָיִם כִּי טוֹב לָנוּ עֲבֹד אֶת מִצְרַיִם מִמֻּתֵנוּ בַּמִּדְבָּר:

Halo-zeh hadavar asher dibarnu eleicha veMitzrayim lemor chadal mimenu vena’avdah et-Mitzrayim ki tov lanu avod et-Mitzrayim mimutenu bamidbar.

(JP) 12. Isn’t this the thing [about] which we spoke to you in Egypt, saying, Leave us alone, and we will serve the Egyptians, because we would rather serve the Egyptians than die in the desert

(TO) Was not this the word which we spake with thee in Mizraim, saying, Let us alone, and we will serve the Mizraee? for better would it have been for us to serve the Mizraee, than to die in the wilderness.

(TJ) Was as not this the word that we spake to thee in Mizraim, Let the Lord manifest Himself over us and judge, saying, Desist from us, and we will serve the Mizraee? for it is better for us to serve the Mizraee than to perish in the desert. [JERUSALEM. 9. But the sons of Israel had gone out free.... Before the caravansaries of Hiratha, before the idol Zephon.]

(R) Isn’t this the thing [about] which we spoke to you in Egypt: When had they said [this]? “And they said to them, “May the Lord look upon you and judge’ ” (Exod. 5:21). [from Mechilta] than die: Heb. מִמֻּתֵנוּ, than we should die. If it [מִמֻּתֵנוּ] were vowelized with a “melupum” (i.e., a “cholam,” [מִמּוֹתֵנוּ] as it is known that the grammarians called a “cholam” a “melupum.” See Rashi below on Exod. 19:24), it would be explained as: “than our death.” Now that it is vowelized with a “shuruk” [מִמֻּתֵנוּ], it is explained as “than we should die.” Likewise [in the verse], “If only we had died (מּוּתֵנוּ)” (Exod. 16:3), [means] that we would die. [Similarly,] “If only I had died (מּוּתֵי) instead of you” (II Sam. 19:1), referring to Absalom [means, I should have died]; [And מּוּתִי is similar to (קוּמִי) in the verse:] “for the day that I will rise up (קוּמִי)” (Zeph. 3:8); [and also similar to (ֹשוּבִי) in the verse] “until I return (ֹשוּבִי) in peace” (II Chron. 18:26), [which mean respectively] that I rise up, that I return.

יג. וַיֹּאמֶר מֹשֶׁה אֶל הָעָם אַל תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת יְ־הֹוָ־ה אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִיפוּ לִרְאֹתָם עוֹד עַד עוֹלָם:

Vayomer Moshe el-ha’am al-tira’u hityatsvu ure’u et-yeshu’at HaShem asher-ya’aseh lachem hayom ki asher re’item et-Mitzrayim hayom lo tosifu lir’otam od ad-olam.

(JP) 13. Moses said to the people, Don’t be afraid! Stand firm and see the Lord’s salvation that He will wreak for you today, for the way you have seen the Egyptians is [only] today, [but] you shall no longer continue to see them for eternity.

(TO) And Mosheh said to the people, Fear not, stand still (or, be ready) and see the Lord’s deliverance which He will work for you this day; for as you have seen the Mizraee this day, you will see them no more for ever:

(TJ) Four parties were made (among) the sons of Israel on the shore of the Weedy Sea: one said, Let us go down into the sea; another said, Let us return into Mizraim; another said Let us set against them the line of battle; and another said Let us raise a cry against them, and confound them. Unto the company which said, Let us go down to the sea, spake Mosheh, Fear not, stand still, and see the salvation of the Lord, which will be wrought for you to‑day. To the company which said, Let us return into Mizraim Mosheh said, You shall not return; for, though you see the Mizraee to‑day, you will see them no more forever.

(R) for the way you have seen the Egyptians, etc.: The way you have seen them-that is only today. It is [only] today that you have seen them, but you shall no longer continue [to see them].       

יד. יְ־הֹוָ־ה יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִישׁוּן:

HaShem yilachem lachem ve’atem tacharishun.

(JP) 14. The Lord will fight for you, but you shall remain silent.

(TO) the Lord will fight for you the fight, and you shall be quiet.

(TJ) To the company who said, Let us set against them the line of battle, said Mosheh, Contend not; for the victory shall be wrought among you from the presence of the Lord. And to the company who said. Let us raise a cry against them, Mosheh said, Be silent; and give the glory, and praise, and exaltation to your God.

(R) The Lord will fight for you: Heb. לָכֶם, for you, and similarly [the “lammed” in the verse], “because the Lord is fighting for them (לָהֶם)” (verse 25), and similarly [in the verse] “Will you contend for God (לָאֵל) ?” (Job 13:8). And similarly, “and Who spoke about me (לִי) (Gen. 24:7), and similarly, “Will you contend for the Baal (לַבַּעַל) ?” (Jud. 6:31).

Beshalach part 1 Shemot (Exodus)

Chapter 13

יז. וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת הָעָם וְלֹא נָחָם אֱ־לֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱ־לֹהִים פֶּן יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה:

Vayehi beshalach Par’oh et-ha’am velo-nacham Elohim derech eretz Plishtim ki karov hu ki amar Elohim pen-yinachem ha’am bir’otam milchamah veshavu Mviagrazraimah.

(JP) 17. It came to pass when Pharaoh let the people go, that God did not lead them [by] way of the land of the Philistines for it was near, because God said, Lest the people reconsider when they see war and return to Egypt

(TO) AND it was when Pharaoh had sent the people away, that the Lord led them not by the way of the land of the Philistaee because it was the nearest: for the Lord said, Lest the people be terrified at the seeing of war, and return to Mizraim.

(TJ) AND it was when Pharaoh bad released the people, that the Lord did not conduct, them by the way of the land of the Phelishtaee though. that was the near one; for the Lord said, Lest the people be affrighted in seeing their brethren who were killed in war, two hundred thousand men of strength of the tribe of Ephraim, who took shields, and lances, and weapons of war, and went down to Gath to carry off the flocks of the Phelishtaee; and because the transgressed against the statute of the Word of the Lord, and went forth from Mizraim three years before the (appointed) end of their servitude, they were delivered into the hand of the Phelishtaee, who slew them. These are the dry bones which the Word of the Lord restored to life by the ministry (hand) of Yechezekel the prophet, in the vale of Dura; but which, if they (now) saw them, they would be afraid, and return into Mizraim.

(R) It came to pass when Pharaoh let…that God did not lead them: Heb. וְלֹא-נָחָם, and did not lead them, similar to “Go, lead (נְחֵה) the people” (Exod. 32:34) [and] “When you walk, it shall lead (תִּנְחֶה) you” (Prov. 6:22). for it was near: and it was easy to return by that road to Egypt. There are also many aggadic midrashim [regarding this]. when they see war: For instance, the war of “And the Amalekites and the Canaanites descended, etc.” (Num. 14:45). If they had gone on a direct route, they would have returned. Now, if when He led them around in a circuitous route, they said, “Let us appoint a leader and return to Egypt” (Num. 14:4), how much more [would they have planned to do this] if He had led them on a direct route? [According to the sequence of the verse, the headings appear to be transposed. See Mizrachi, Gur Aryeh, and Minchath Yehudah for a correct solution of this problem.] Lest…reconsider: They will have [second] thoughts about [the fact] that they left Egypt and they will think about returning.  

יח. וַיַּסֵּב אֱ־לֹהִים אֶת הָעָם דֶּרֶךְ הַמִּדְבָּר יַם סוּף וַחֲמֻשִׁים עָלוּ בְנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם:

Vayasev Elohim et-ha’am derech hamidbar yam-Suf vachamushim alu venei-Yisrael me’eretz Mitzrayim.

(JP) 18. So God led the people around [by] way of the desert [to] the Red Sea, and the children of Israel were armed when they went up out of Egypt.

(TO) But the Lord led the people round by the way of the desert to the sea of Suph; and harnessed (or girded) went the sons of Israel up out of the land of Mizraim.

(TJ) But the Lord led the people round by the way of the desert of the sea of Suph; and every one of the sons of Israel, with five children, went up from the land of Mizraim.

(R) led…around: He led them around from a direct route to a circuitous route. the Red Sea: Heb. יַם-סוּף, like לְיַם-סוּף, to the Red Sea. סוּף means a marsh where reeds grow, similar to “and put [it] into the marsh (בַּסוּף)” (Exod. 2:3); “reeds and rushes (וַסוּף) shall be cut off” (Isa. 19:6). armed: Heb. חִמֻשִׁים וַחִמֻשִׁים [in this context] can only mean “armed.” (Since He led them around in the desert [circuitously], He caused them to go up armed, for if He had led them around through civilization, they would not have [had to] provide for themselves with everything that they needed, but only [part,] like a person who travels from place to place and intends to purchase there whatever he will need. But if he travels a long distance into a desert, he must prepare all his necessities for himself. This verse was written only to clarify the matter, so you should not wonder where they got weapons in the war with Amalek and in the wars with Sihon and Og and Midian, for the Israelites smote them with the point of the sword.) [In an old Rashi]) And similarly [Scripture] says: “and you shall cross over armed (חִמֻשִׁים)” (Josh. 1:14). And so too Onkelos rendered מְזָרְזִין just as he rendered: “and he armed (וְזָרֵיז) his trained men” (Gen. 14:14). Another interpretation: חִמֻשִׁים means “divided by five,” [meaning] that one out of five (חִמִֹשָה) [Israelites] went out, and four fifths [lit., parts of the people] died during the three days of darkness [see Rashi on Exod. 10:22]. — [from Mechilta, Tanchuma, Beshallach 1]

 יט. וַיִּקַּח מֹשֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱ־לֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם:

Vayikach Moshe et-atsmot Yosef imo ki hashbea hishbia et-benei Yisrael lemor pakod yifkod Elohim etchem veha’alitem et-atzmotai mizeh itchem.

(JP) 19. Moses took Joseph’s bones with him, for he [Joseph] had adjured the sons of Israel, saying, God will surely remember you, and you shall bring up my bones from here with you

(TO) And Mosheh brought up the bones of Joseph with him; for he had adjured the sons of Israel with an oath, saying, Remembering, the Lord will remember you, and you shall carry up my bones from hence.

(TJ) Arid Mosheh carried up the ark in which were the bones of Joseph, from out of the Nilos, and took them with him; because, adjuring, he adjured the sons of Israel, saving, The Lord will surely remember you, and you shall carry up my bones with you.

(R) for he had adjured: Heb. הִֹשְבִּיעַ הַֹשְבֵּעַ. [The double expression indicates that] he [Joseph] had made them [his brothers] swear that they would make their children swear (Mechilta). Now why did he not make his sons swear to carry him to the land of Canaan immediately [when he died], as Jacob had made [him] swear? Joseph said, “I was a ruler in Egypt, and I had the ability to do [this]. As for my sons-the Egyptians will not let them do [it].” Therefore, he made them swear that when they would be redeemed and would leave there [Egypt], they would carry him [out]. — [from Mechilta] and you shall bring up my bones from here with you: He made his brothers swear in this manner. We learn [from this] that the bones of all [the progenitors of] the tribes they brought up [out of Egypt] with them as it is said “with you” -[from Mechilta]                                                                                   

כ. וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר:

Vayis’u miSukkot vayachanu ve’Etam biktzeh hamidbar.

(JP) 20. They traveled from Succoth, and they encamped in Etham, at the edge of the desert.

(TO) And they journeyed from Sukkoth, and encamped in Etham, which is beside the desert.

(TJ) And they journeyed from Succoth, the place where they had been covered with the clouds of glory, and sojourned in Ethan, which is on the side of the desert. [[JERUSALEM. IS. And the Word of the Lord conducted the people by the way of the desert of the sea of Suph; armed in good works went up the sons of Israel, free from the land of Mizraim. 19. For, adjuring, he adjured the sons of Israel, saving, The Lord remembering; will remember you in is Word, and in His good mercies. 20. Which cometh upon the end of the desert.]

(R) They traveled from Succoth: on the second day, for on the first day they came from Rameses to Succoth.

 כא. וַי־הֹוָ־ה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה:

V’HaShem holech lifneihem yomam be’amud anan lanchotam haderech velailah be’amud esh leha’ir lahem lalechet yomam valailah.

(JP) 21. And the Lord went before them by day in a pillar of cloud to cause it to lead them on the way and at night in a pillar of fire to give them light, [they thus could] travel day and night.

(TO) And the Lord went before them by day in the column of the cloud to lead them in the way, and by night in the column of fire to enlighten them, that they might go in the day and in the night.

(TJ) And the glory of the Shekinah of the Lord went before them by day in the column of the Cloud to lead them in the way, and at night the column of the Cloud removed behind them to darken on their pursuers behind them ; but to be a column of fire to enlighten them before, that they might go forward by day and by night.

(R) to cause it to lead them on the way: Heb. לַנְחֹתָם. [The “lammed” is] vowelized with a “pattach,” which is equivalent to לְהַנְחֹתָם, like “to show you (לַראֹתְכֶם) on the way on which you shall go” (Deut. 1:33), which is like לְהַרְאֹתְכֶם. Here also, [it means] to cause to lead you (לְהַנְחֹתָם) through a messenger. Now who was that messenger? [It was] the pillar of cloud, and the Holy One, blessed be He, in His glory, led it before them. In any case, it was the pillar of cloud that He prepared so that they could be led by it, for they would travel by the pillar of cloud, and the pillar of cloud was not [meant] to provide light but to direct them [on] the way.

 כב. לֹא יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם:

Lo-yamish amud he’anan yomam ve’amud ha’esh lailah lifnei ha’am.

(JP) 22. He did not move away the pillar of cloud by day or the pillar of fire at night [from] before the people.

(TO) The column of the cloud by day, nor the column of the fire by night, departed not before the people.

(TJ) The column of the Cloud departed not by day, nor the column of fire by night, in leading on before the people. [[JERUSALEM. It ceased not.]

(R) He did not move away: [I.e.,] the Holy One, blessed be He, [did not move away] the pillar of cloud by day or the pillar of fire at night. [This verse] tells that the pillar of cloud transmitted [its light to] the pillar of fire, and the pillar of fire transmitted [its light to] the pillar of cloud, for while one had not yet set, the other one would rise. — [from Shab. 23b]

Chapter 14

 א. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:

Vayedaber HaShem el-Moshe lemor.

(JP) 1. The Lord spoke to Moses, saying,

(TO) And the Lord spake to Mosheh, saying,

(TJ) XIV. And the Lord spake to Mosheh, saying,

 ב. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל הַיָּם:

Daber el-benei Yisrael veyashuvu veyachanu lifneI Pi haChirot bein Migdol uvein hayam lifnei Baal Tzefon nichecho tachanu al-hayam.

(JP) 2. Speak to the children of Israel, and let them turn back and encamp in front of Pi hahiroth, between Migdol and the sea; in front of Baal Zephon, you shall encamp opposite it, by the sea.

(TO) Speak with the sons of Israel that they return and encamp before Pum Hiratha, between Migdol and the sea, before Beel Zephon: you shall encamp before it by the sea.

(TJ) Speak to the sons of Israel, that they return back, and encamp before the Mouths of Hiratha,[1] as they lie, created after the manner (likeness) of the children of men, male and female, and their eyes open to them: it is the place of Tanes, which is between Migdol and the sea, before the idol Zephon (Typhon), that is left of all the idols of Mizraim. For the Mizraee will say, More excellent is Baal Zephon than all idols, because it is left, and not smitten; and therefore will they come to worship it, and will find that you are encamped nigh unto it, on the border of the sea.

(R) and let them turn back: to their rear. They approached nearer to Egypt during the entire third day in order to mislead Pharaoh, so that he would say, “They are astray on the road,” as it is said: “And Pharaoh will say about the children of Israel…” (Exod. 14:3). and encamp in front of Pi-hahiroth: That is Pithom [one of the cities built by the Israelites, Exod 1:11], but now it was called Pi-hahiroth, since there they [the Israelites] became free men (בְּנֵי חוֹרִין). They [the Hiroth] are two high upright rocks, and [because there is] the valley between them [this] is called the mouth (פִּי) of the rocks. — [from Mechilta] in front of Ba’al Zephon: [Only] this was left from all the Egyptian deities in order to mislead them [the Egyptians], so they would say that their deity is powerful. Concerning this [tactic] Job explained: “He misleads nations and destroys them” (Job 12:23). — [from Mechilta]

 ג. וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר:

Ve’amar Par’oh livnei Yisrael nevuchim hem ba’aretz sagar aleihem hamidbar.

(JP) 3. And Pharaoh will say about the children of Israel, They are trapped in the land. The desert has closed in upon them.

(TO) And Pharaoh will say of the children of Israel, They are bewildered in the land, the desert hath got hold of them:[1]

(TJ) And Pharaoh said to Dathan and Abiram, sons of Israel, who had remained in Mizraim, The people of the house of Israel are bewildered in the land: the idol Zephon hath shut them in close upon the desert. [JERUSALEM. 2. And they shall return and encamp before the caravansaries of Hiratha, between Migdol and the sea, before the idol of Zephon, ye shall encamp over against it. And Pharaoh will say concerning the people of the sons of Israel, They are losing themselves in the wilderness: the idol of Peor hath shut them in before the desert.]

(R) And Pharaoh will say: when he hears that they [the Israelites] are turning back.

about the children of Israel: Heb. לִבְנֵי יִשְׂרָאֵל, concerning the children of Israel. And so [the “lammed” is understood similarly in the phrase] “The Lord will fight for you (לָכֶם) (verse 14), on your behalf; [and similarly,] “say about me (לִי)” (Gen. 20:13), [which signifies] concerning me. They are trapped: Heb. נְבֻכִים, locked in and sunk, and in French serrer, [meaning] press, tighten, or squeeze, like “in the deep (הַבָּכָא) valley” (Ps. 84:7); [and like] “the depths of (מִבְּכִי) the rivers” (Job 28:11); [and likewise] “the locks of (נִבְכֵי) the sea” (Job 38:16). [In his commentary on this verse, Rashi follows Menachem (Machbereth Menachem, p. 45). Rashi on Psalms and Job 28:11, however, interprets those verses as expressions of weeping, from the root בכה. See Judaica Press commentary digest on Job 28:11.] They are trapped: They are locked in the desert, for they do not know how to get out of it and where to go.              :

 ד. וְחִזַּקְתִּי אֶת לֵב פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְ־הֹוָ־ה וַיַּעֲשׂוּ כֵן:

Vechizakti et-lev-Par’oh veradaf achareihem ve’ikavdah bePar’oh uvechol-cheilo veyad’u Mitzrayim ki-ani HaShem vaya’asu-chen.

(JP) 4. And I will harden Pharaoh’s heart, and he will pursue them, and I will be glorified through Pharaoh and through his entire force, and the Egyptians will know that I am the Lord And they did so.

(TO) and I will harden Pharaoh’s heart, and he will pursue them; and I will be glorified in Pharaoh and in all his host; and the Mizraee shall know that I am the Lord. And they did so.

(TJ) And I will strengthen the design of Pharaoh’s heart to pursue after them, and I will be glorified upon Pharaoh and upon his hosts, and the Mizraee shall know that I am the Lord. And they did so.

(R) and I will be glorified through Pharaoh: When the Holy One blessed be He wreaks vengeance upon the wicked, His name becomes magnified and glorified. So it [Scripture] says: “And I will judge against him, etc.” and afterwards [the prophet says], “And I will magnify and sanctify Myself and I will be known, etc.” (Ezek 38:22, 23) And [Scripture similarly] says: “There he broke the arrows of the bow,” [which refers to Sennacherib’s defeat,] and afterwards [i.e., the result of that], “God is known in Judah” (Ps. 76:2,4) And [Scripture similarly] says: “The Lord is known for the judgment that He performed” (Ps. 9:17). — [from Mechilta] through Pharaoh and through his entire force: He [Pharaoh] initiated the sinful behavior, and [thus] the retribution started with him. — [from Mechilta] And they did so: [This is stated] to tell their praise, that they obeyed Moses and did not say, “How will we draw near to our enemies [by returning in the direction of Egypt]? We have to escape.” Instead they said, “All we have are the words of [Moses] the son of Amram.” [I.e., we have no other plan to follow, only the words of the son of Amram.]-[from Mechilta]

ה. וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל הָעָם וַיֹּאמְרוּ מַה זֹּאת עָשִׂינוּ כִּי שִׁלַּחְנוּ אֶת יִשְׂרָאֵל מֵעָבְדֵנוּ:

Vayugad lemelech Mitzrayim ki varach ha’am vayehafech levav Par’oh va’avadav el-ha’am vayomru mah-zot asinu ki-shilachnu et-Yisrael me’ovdenu.

(JP) 5. It was reported to Pharaoh that the people had fled; and Pharaoh and his servants had a change of heart toward the people, and they said, What is this that we have done, that we have released Israel from serving us?

(TO) And it was seen by the king of Mizraim that the people had gone. And the heart of Pharaoh and of his servants was turned to the people; and they said, What is this that we have done, that we have sent Israel away from serving us?

(TJ) And the officers[2] who went with Israel announced that the people had fled. [[JERUSALEM. And it was declared to the king.] And the heart of Pharaoh and his servants was turned unto evil against the people; and they said, What is this that we have done? for we have released Israel from serving us.

(R) It was reported to Pharaoh: He [Pharaoh] sent officers with them, and as soon as the three days they [the Israelites] had set to go [into the desert] and return had elapsed, and they [the officers] saw that they were not returning to Egypt, they came and informed Pharaoh on the fourth day. On the fifth and the sixth [days after the Israelites’ departure], they pursued them. On the night preceding the seventh, they went down into the sea. In the morning [of the seventh day], they [the Israelites] recited the Song [of the Sea (Exod. 15:1-18)]. Therefore, we read [in the Torah] the Song on the seventh day, that is the seventh day of Passover. had a change: He [Pharaoh] had a change of heart from how he had felt [previously], for he had said to them [the Israelites], “Get up and get out from among my people” (Exod. 12:31). His servants [also] had a change of heart, for previously they had said to him, “How long will this one be a stumbling block to us?” (Exod. 10:7). Now they had a change of heart to pursue them [the Israelites] on account of the money that they had lent them. — [based on Mechilta]

ו. וַיֶּאְסֹר אֶת רִכְבּוֹ וְאֶת עַמּוֹ לָקַח עִמּוֹ:

Vayesor et-richbo ve’et-amo lakach imo.

(JP) 6. So he [Pharaoh] harnessed his chariot, and took his people with him.

(TO) And he set his chariot in order, and took his people with him.

(TJ) . And he himself prepared his chariot, and his people led he with him by soft words.

(R) So he [Pharaoh] harnessed his chariot: He [did so] personally. — [from Mechilta]

and took his people with him: He attracted them with [his] words, “We suffered, they took our money, and [then] we let them go! Come with me, and I will not behave with you as do other kings. With other kings, it is customary that their servants precede them in battle, but I will precede you,” as [indeed] it is said: “Pharaoh drew near” (Exod. 14:10). [This means that Pharaoh] himself drew near and hastened before his armies. “It is customary for other kings to take plunder at the beginning, as much as he [the king] chooses. [But] I will share equally with you,” as it is said: “I will share the booty” (Exod. 15:9).

 ז. וַיִּקַּח שֵׁשׁ מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל כֻּלּוֹ:

Vayikach shesh-me’ot rechev bachur vechol rechev Mitzrayim veshalishim al-kulo.

(JP) 7. He took six hundred select chariots and all the chariots of Egypt, with officers over them all.

(TO) He took also six hundred select chariots, and all the chariots of the Mizraee, and appointed strong men over them.

(TJ) And he took six hundred choice chariots, and all the chariots of the Mizraee his servants, who were afraid of the Word of the Lord, lest they should be killed with pestilence, if not with hail: and a third mule, for drawing and following swiftly, he added to each chariot.

(R) select: Heb. בָּחוּר, chosen. [This is] a singular expression, [meaning that] every single chariot in this number was [a] chosen [chariot]. and all the chariots of Egypt: And with them, all the rest of the chariots. Now where did all these animals come from? If you say [that they belonged] to the Egyptians, it says already: “and all the livestock of the Egyptians died” (Exod. 9:6). And if [you say that they belonged] to the Israelites, does it not say: “also our cattle will go with us” (Exod. 10:26). Whose were they [from if that was the case]? They [belonged] to those who feared the word of the Lord [i.e., to those who drove their servants and their livestock into the houses as in Exod. 9:20]. From here Rabbi Simeon would say, “[Even] the best of the Egyptians –[you must] kill; [even] the best of the serpents-[you must] crush its head.”-[from Mechilta]                                                                                  with officers over them all: Heb. וְשָׁלִשִׁם, officers over the legions, as the Targum [Onkelos] renders.

ח. וַיְחַזֵּק יְ־הֹוָ־ה אֶת לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָה:

Vayechazek HaShem et-lev Par’oh melech Mitzrayim vayirdof acharei benei Yisrael uvenei Yisrael yotze’im beyad ramah.

(JP) 8. And the Lord hardened the heart of Pharaoh, the king of Egypt, and he chased after the children of Israel, and the children of Israel were marching out triumphantly.

(TO) And the Lord hardened the heart of Pharaoh king of Mizraim, and he pursued after the children of Israel. But the children of Israel went forth with uncovered head.

(TJ) And the Lord hardened the design of the heart of Pharaoh king of Mizraim, and he pursued after the sons of Israel. But the sons of Israel, going out with a high hand, were stronger than the Mizraee.

(R) And the Lord hardened the heart of Pharaoh: Because he vacillated about whether to pursue [the Israelites] or not. [So] He hardened his heart to pursue [them]. — [from Mechilta] and the children of Israel were marching out triumphantly: Heb. בְּיָד רָמָה, lit., with a high hand. With lofty and openly displayed might.

Bo part 7 Shemot (Exodus)

Chapter 13

 א. וַיְדַבֵּר יְ־הֹוָ־ה אֶל מֹשֶׁה לֵּאמֹר:

Vayedaber HaShem el-Moshe lemor.

(JP) 1. The Lord spoke to Moses, saying,

(TO) XIII. And the Lord spake with Mosheh, saying

(TJ) XIII.   And the Lord spake unto Mosheh, saying,

ב. קַדֶּשׁ לִי כָל בְּכוֹר פֶּטֶר כָּל רֶחֶם בִּבְנֵי יִשְׂרָאֵל בָּאָדָם וּבַבְּהֵמָה לִי הוּא:

Kadesh-li chol-bechor peter kol-rechem biveney-Yisra’el ba’adam uvabehemah li hu.

(JP) 2. “Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals; it is Mine.”

(TO) Sanctify unto Me all the firstborn. Every one which openeth the womb among the children of Israel, of man and of beast, that is Mine.

(TJ) Sanctify before Me every firstborn male. Whatsoever openeth the womb of all the sons of Israel among men, and (also) among beasts, is Mine.

(R) every one that opens the womb: Heb. פֶּטֶר כָּל-רֶחֶם, which opened the womb first, [פֶּטֶר meaning to open] as “in The beginning of strife is like letting out (פּוֹטֵר) water” (Prov. 17:14); “ יַפְטִירוּ בְשָׂפָה, they will open their lips” (Ps. 22:8). — [from Mechilta, targumim] it is Mine: For Myself I have acquired them by smiting the firstborn of Egypt. — [from Mechilta]

ג. וַיֹּאמֶר מֹשֶׁה אֶל הָעָם זָכוֹר אֶת הַיּוֹם הַזֶּה אֲשֶׁר יְצָאתֶם מִמִּצְרַיִם מִבֵּית עֲבָדִים כִּי בְּחֹזֶק יָד הוֹצִיא יְ־הֹוָ־ה אֶתְכֶם מִזֶּה וְלֹא יֵאָכֵל חָמֵץ:

Vayomer Moshe el-ha’am zachor et-hayom hazeh asher yetzatem miMitzrayim mibeit avadim ki bechozek yad hotzi HaShem etchem mizeh velo ye’achel chametz.

(JP) 3. Moses said to the people, “Remember this day, when you went out of Egypt, out of the house of bondage, for with a mighty hand, the Lord took you out of here, and [therefore] no leaven shall be eaten.

(TO) And Mosheh said to the people, Remember this day, in which you went forth from Mizraim from the house of servitude; for with a mighty hand hath the Lord brought you forth from thence; and you shall not eat what is leavened

(TJ) And Mosheh said to the people, Remember this the day in which you went out free from Mizraim from the house of the bondage of slaves; for by great strength of hand did the Lord bring you forth from thence; and you shall not eat leaven.

(R) Remember this day: This teaches us that we are to mention the Exodus from Egypt daily. — [from Mechilta]

ד. הַיּוֹם אַתֶּם יֹצְאִים בְּחֹדֶשׁ הָאָבִיב:

Hayom atem yotze’im bechodesh ha’aviv.

(JP) 4. Today you are going out, in the month of spring.

(TO) This day have you come out, in the month of Abiba.

(TJ) This day you are come out free; on the fifteenth of Nisan, which is the month of Abiba.

(R) in the month of spring: Now do we not know in what month they went out? [Early editions read: Now did they not know in what month they went out?] Rather, this is what he [Moses] said to them, “See the loving-kindness that He bestowed upon you, that He took you out in a month in which it is suitable to go out, when there is neither heat nor cold nor rain,” and so it says: “He takes the prisoners out at the most opportune time (בַּכּוֹשָׁרוֹת) ” (Ps. 68:7), in the month when it is best suited (כָּשֵׁר) to go out. — [from Mechilta]   

 ה. וְהָיָה כִי יְבִיאֲךָ יְ־הֹוָ־ה אֶל אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַחִוִּי וְהַיְבוּסִי אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ אֶרֶץ זָבַת חָלָב וּדְבָשׁ וְעָבַדְתָּ אֶת הָעֲבֹדָה הַזֹּאת בַּחֹדֶשׁ הַזֶּה:

Vehayah chi-yevi’acha HaShem el-eretz haKenaani vehaChiti veha’Emori vehaChivi vehaYevusi asher nishba la’avoteicha latet lach eretz zavat chalav udevash ve’avadeta et-ha’avodah hazot bachodesh hazeh.

(JP) 5. And it will come to pass that the Lord will bring you into the land of the Canaanites, the Hittites, the Amorites, the Hivvites, and the Jebusites, which He swore to your forefathers to give you a land flowing with milk and honey and you shall perform this service in this month.

(TO) And it shall be when the Lord hath led thee into the land of the Kenaanaee and Hittaee and Emoraee and Hivaee and Jebusaee, which He covenanted to thy fathers to give thee, a land producing milk and honey, that thou shalt perform this service in this month.

(TJ) And it shall be, when the Lord your God shall have brought you into the land of the Kenaanaee, and Hittaee, and Amoraee, and Hivaee, and Jebusaee, which He sware by His Word unto Abraham to give thee, a land producing milk and honey, that thou shalt keep this service in this month.

(R) into the land of the Canaanites, etc.: Although [Scripture] enumerated [here] only five nations, it means all seven [of the nations], for they are all included in the [term] Canaanites, [even though] there was one of the families of Canaan that had only the name Canaanite. — [from Mechilta; Tanchuma, Bo 12]    swore to your forefathers, etc.: Concerning Abraham, it says: “On that day, the Lord formed a covenant with Abram, [saying, ‘To your seed I have given this land’]” (Gen. 15:18); and concerning Isaac it says: “Sojourn in this land […for to you and to your seed I will give all these lands, and I will set up the oath that I swore to Abraham your father]” (Gen. 26:3); concerning Jacob it says: “the land upon which you are lying [to you I will give it and to your seed]” (Gen. 28:13). — [from Mechilta] flowing with milk and honey: Milk flows from the goats’ [udders], and honey flows from the dates and the figs. — [from Kethuboth 111b]

this service: [that] of the Passover sacrifice (Mechilta, Pes. 96a, Mechilta d’Rabbi Shimon ben Yochai). Now was it not already stated above (12:25): “And it shall come to pass when you enter the land [that you should keep this service], etc.” Now why did [Scripture] repeat it? Because of the thing that was newly introduced in it. In the former chapter (12:26), it says: “And it will come to pass if your children say to you, ‘What is this service to you?’” [There,] Scripture refers to a wicked son, who excludes himself from the community [by saying “to you”], and here (verse 8), “And you shall tell your son,” refers to a son who does not know to ask. Scripture teaches you that you yourself should initiate the discourse for him (Mechilta 14) with words of the Aggadah, which draw his interest [lit., draw the heart]. — [from Mechilta 18:14]  

 ו. שִׁבְעַת יָמִים תֹּאכַל מַצֹּת וּבַיּוֹם הַשְּׁבִיעִי חַג לַי־הֹוָ־ה:

Shiv’at yamim tochal matzot uvayom hashvi’i chag l’HaShem.

(JP) 6. For seven days you shall eat unleavened cakes, and on the seventh day, there is a festival for the Lord.

(TO) Seven days thou shalt eat the (phatira) unleavened cake, and in the seventh day solemnize a feast before the Lord.

(TJ) Seven days shalt thou eat unleavened cakes, and on the seventh day shall be a feast before the Lord.

 ז. מַצּוֹת יֵאָכֵל אֵת שִׁבְעַת הַיָּמִים וְלֹא יֵרָאֶה לְךָ חָמֵץ וְלֹא יֵרָאֶה לְךָ שְׂאֹר בְּכָל גְּבֻלֶךָ:

Matzot ye’achel et shiv’at hayamim velo-yera’eh lecha chametz velo-yera’eh lecha se’or bechol-gvulecha.

(JP) 7. Unleavened cakes shall be eaten during the seven days, and no leaven shall be seen of yours [in your possession], and no leavening shall be seen of yours throughout all of your borders.

(TO) The unleavened cake thou shalt eat seven days; that which is leavened shall not be seen with thee; the leavened thing shall not be seen with thee in all thy limits.

(TJ) Unleavened cakes shall be eaten seven days, and nothing leavened shall be seen with thee, nor leaven itself be seen with thee in all thy borders.

ח. וְהִגַּדְתָּ לְבִנְךָ בַּיּוֹם הַהוּא לֵאמֹר בַּעֲבוּר זֶה עָשָׂה יְ־הֹוָ־ה לִי בְּצֵאתִי מִמִּצְרָיִם:

Vehigadeta levincha bayom hahu lemor ba’avur zeh asah HaShem li betzeti miMitzrayim.

(JP) 8. And you shall tell your son on that day, saying, “Because of this, the Lord did [this] for me when I went out of Egypt.”

(TO) And thou shalt teach thy son on that day, saying, (It is) on account of that which the Lord did for me in bringing me out of Mizraim.

(TJ) And thou shalt instruct thy son on that day, saying, This precept is on account of what the Word of the Lord did for me in miracles and wonders, in bringing me forth from Mizraim.

(R)  Because of this: In order that I fulfill His commandments, such as these [commandments of] the Passover sacrifice, matzah, and bitter herbs. — [from Jonathan, Passover Haggadah] the Lord did [this] for me: [Scripture] alluded to a reply to the wicked son, to say, “the Lord did [this] for me,” but not for you. Had you been there, you would not have been worthy of being redeemed. — [from Mechilta]    

 ט. וְהָיָה לְךָ לְאוֹת עַל יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְ־הֹוָ־ה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְ־הֹוָ־ה מִמִּצְרָיִם:

Vehayah lecha le’ot al-yadcha ulezikaron bein eineicha lema’an tihyeh torat HaShem beficha ki beyad chazakah hotzi’acha HaShem miMitzrayim.

(JP) 9. And it shall be to you as a sign upon your hand and as a remembrance between your eyes, in order that the law of the Lord shall be in your mouth, for with a mighty hand the Lord took you out of Egypt.

(TO) And it shall be a sign to thee on thy hand, and for a memorial between thine eyes, that the Law of the Lord may be in thy mouth, for that with a mighty hand did the Lord bring thee forth from Mizraim:

(TJ) And this miracle shall be inscribed and set forth upon the tephilla of the hand, on the top of thy left (arm,) and for a memorial inscribed and set forth upon the tephilla of thy head, set between thine eyes on thy forehead; that the law of the Lord may be in thy mouth, because in strength, with a mighty hand, the Lord brought thee forth from Mizraim .

(R) And it shall be to you as a sign: The Exodus from Egypt shall be to you as a sign. — [from Jonathan] upon your hand and as a remembrance between your eyes: This means that you shall write these passages [verses 1:10 and 11:16] and bind them on the head and on the arm. upon your hand: On the left hand. Therefore, in the second section, יָדְכָה is written with the full spelling, to explain thereby [that it means] the hand (יָד) that is weaker (כֵּהָה). — [from Men. 37b]

י. וְשָׁמַרְתָּ אֶת הַחֻקָּה הַזֹּאת לְמוֹעֲדָהּ מִיָּמִים יָמִימָה:

Veshamarta et-hachukah hazot lemo’adah miyamim yamimah.

(JP) 10. And you shall keep this statute at its appointed time, from year to year.

(TO) and thou shalt keep this ordinance in its season from time to time.

(TJ) Thou shalt therefore keep this statute of the Tephillin in the season to which it belongs, on work days, not on sabbaths or solemnities; and by day, not by night. [JERUSALEM. >From these days to those months.]

(R) from year to year: Heb. מִיָמִים יָמִימָה, from year to year. — [from Onkelos].

יא. וְהָיָה כִּי יְבִאֲךָ יְ־הֹוָ־ה אֶל אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ:

Vehayah ki-yevi’acha HaShem el-eretz haKenaani ka’asher nishba lecha vela’avoteicha unetanah lach.

(JP) 11. And it will come to pass when the Lord will bring you into the land of the Canaanites, as He swore to you and to your forefathers, and He has given it to you,

(TO) And it shall be, when the Lord hath brought thee into the land of the Kenaanaee, as He sware to thee and to thy fathers, and hath given it to thee,

(TJ) And when I the Lord have brought thee into the land of the Kenaanaee, which I have sworn to thee and to thy fathers to give thee,

(R) And it will come to pass when… will bring you: Some of our Sages learned from here that the firstborn that were born in the desert were not sanctified. The one who rules that they were sanctified explains this “entry” as saying: If you fulfill it [this commandment] in the desert, you will merit to fulfill it there [in the Holy Land]. — [from Bechoroth 4b]                                  

as He swore to you: Now where did He swear to you? “And I will bring you to the land, concerning which I raised, etc.” (Exod. 6:8). — [from Mechilta]            and He has given it to you: It should seem to you as if He gave it to you today, and it should not seem to you as an inheritance from your forefathers. — [from Mechilta]                                                                     

יב. וְהַעֲבַרְתָּ כָל פֶּטֶר רֶחֶם לַי־הֹוָ־ה וְכָל פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַי־הֹוָ־ה:

Veha’avarta chol-peter-rechem l’HaShem vechol-peter sheger behemah asher yihyeh lecha hazecharim l’HaShem.

(JP) 12. that you shall give over to the Lord whatever opens the womb, and every miscarriage that opens the womb of an animal which will be yours, the males belong to the Lord.

(TO) that thou shalt make over whatsoever openeth the womb before the Lord; among the cattle which thou hast the male shall be consecrate before the Lord.

(TJ) thou shalt set apart before the Lord every one that openeth the womb; and every animal that its dam beareth and that openeth the womb if it be to thee a male thou shalt sanctify before the Lord.

(R) That you shall give over: Heb. וְהַעִבַרְךְתָּ is only an expression of separation, and so [Scripture] states: “and you shall give over (וְהַעִבַרְךְתֶּם) his inheritance to his daughter” (Num. 27:8). — [from Mechilta] and every miscarriage: Heb. שֶׁגֶר, an aborted fetus, which its mother ejected (ֹשֶֹשָגַּרְךְתּוֹ) and sent out before its time. The text teaches you that it is holy in regards to freeing the one that follows it. A fetus that is not aborted is also called שֶׁגֶר, like “the offspring (שְׁגַר) of your cattle” (Deut. 7:13), but this [verse] came only to teach [us] about the aborted fetus, because [Scripture] already stated: “whatever opens the womb.” If you say that the firstborn of an unclean animal is meant, [Scripture] came and explained elsewhere “of your cattle and of your flocks” (Deut. 15:19). In another way we can explain: “you shall give over to the Lord whatever opens the womb,” that the text speaks of the firstborn of man. — [from Mechilta]

יג. וְכָל פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה:

Vechol-peter chamor tifdeh veseh ve’im-lo tifdeh va’arafto vechol bechor adam bevaneicha tifdeh.

(JP) 13. And every firstborn donkey you shall redeem with a lamb, and if you do not redeem [it], you shall decapitate it, and every firstborn of man among your sons, you shall redeem.

(TO) And every firstling of an ass thou shalt ransom with a lamb; but if thou wilt not ransom it, thou shalt destroy it; and every firstborn of man among thy children thou shalt ransom.

(TJ) And every ass that openeth the womb thou shalt redeem with a lamb; and if thou redeem him not, thou shalt cut him off; [JERUSALEM. Thou shalt kill him;] and every firstborn man (child) among thy sons thou shalt redeem; but thy servant thou mayest not redeem with money.

(R)  firstborn donkey: But not the firstborn of other unclean animals (Mechilta). This is a biblical edict [decreed that the firstling donkey be redeemed] because the firstborn of the Egyptians were likened to donkeys. Moreover, because they [the donkeys] assisted the Israelites in their departure from Egypt, (for there was not a single Israelite who did not take donkeys from Egypt) laden with the silver and gold of the Egyptians. — [from Bech. 5b] you shall redeem with a lamb: He must give the lamb to a kohen. The firstborn donkey is permitted to be used, and the lamb is the ordinary property [i.e., unconsecrated] of the kohen. — [from Bech. 9a, b] [I.e., the lamb has no sanctity and may be used by the kohen.] you shall decapitate it: He decapitates it with a cleaver from behind and kills it (Bech. 13a). He caused the kohen to lose his money [by neglecting to give him the redemption lamb]. Therefore, he must lose his own money [by decapitating his donkey]. — [from Bech. 10b] and every firstborn of man among your sons, you shall redeem: His redemption [price] is established elsewhere (Num. 18:16) as five selas.

יד. וְהָיָה כִּי יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְ־הֹוָ־ה מִמִּצְרַיִם מִבֵּית עֲבָדִים:

Vehayah ki-yish’alcha vincha machar lemor mah-zot ve’amarta elav bechozek yad hotzi’anu HaShem miMitzrayim mibeit avadim.

(JP) 14. And it will come to pass if your son asks you in the future, saying, “What is this?” you shall say to him, “With a mighty hand did the Lord take us out of Egypt, out of the house of bondage.

(TO) And it shall be, when thy son shall ask thee to‑morrow, saying, Why is this? thou shalt say to him, By a mighty hand the Lord brought us out of Mizraim from the house of servitude.

(TJ) And when in future thy son shall ask thee, saying, What is this ordinance of the firstborn? thou shalt tell him: By the power of a mighty hand the Lord delivered us from Mizraim, redeeming us from the house of the servitude of slaves.

(R) if your son asks you in the future: Heb. מָחָר מָחָר sometimes means “now” and מָחָר sometimes means “at a later time,” such as it does here and such as “In time to come מָחָר, your children might say to our children” (Josh. 22:24), which refers to the children of Gad and the children of Reuben. — [from Mechilta] “What is this?”: This is [the question of] the simple child, [referred to in the Haggadah,] who does not know how to pose his question in depth, and asks a general question: “What is this?” Elsewhere it [Scripture] says: “What are the testimonies, the statutes, and the judgments, etc.?” (Deut. 6: 20). This is the question of the wise son. The Torah spoke regarding four sons: the wicked one (Exod. 12:26), the one who does not understand to ask (Exod. 13:8), the one who asks [a] general [question], and the one who asks in a wise manner. — [from Yerushalmi, Pes. 10:4]

 טו. וַיְהִי כִּי הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְ־הֹוָ־ה כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד בְּכוֹר בְּהֵמָה עַל כֵּן אֲנִי זֹבֵחַ לַי־הֹוָ־ה כָּל פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל בְּכוֹר בָּנַי אֶפְדֶּה:

Vayehi ki-hikshah Par’oh leshalchenu vayaharog HaShem kol-bechor be’eretz Mitzrayim mibechor adam ve’ad-bechor behemah al-ken ani zove’ach l’HaShem kol-peter rechem hazecharim vechol-bechor banai efdeh.

(JP) 15. And it came to pass when Pharaoh was too stubborn to let us out, the Lord slew every firstborn in the land of Egypt, both the firstborn of man and the firstborn of beast. Therefore, I slaughter [for a sacrifice] all males that open the womb, and every firstborn of my sons I will redeem.

(TO) And it was when Pharaoh was obdurate about letting us go away that the Lord slew all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle: therefore I sacrifice before the Lord of all that openeth the womb, the males, and all the firstborn of my children I ransom.

(TJ) And when the Word of the Lord had hardened the heart of Pharaoh (that be would) not deliver us, he killed all the firstborn in the land of Mizraim, from the firstborn of man to the firstborn of cattle; therefore do I sacrifice before the Lord every male that openeth the womb, and every firstborn of my sons I redeem with silver.

טז. וְהָיָה לְאוֹת עַל יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְ־הֹוָ־ה מִמִּצְרָיִם:

Vehayah le’ot al-yadechah uletotafot bein eineicha ki bechozek yad hotzi’anu HaShem miMitzrayim.

(JP) 16. And it shall be for a sign upon your hand and for ornaments between your eyes, for with a mighty hand did the Lord take us out of Egypt.

(TO) And it shall be for a sign upon thy hand and for Tephillin between thine eyes, because with a mighty hand hath the Lord brought thee out of Mizraim.

(TJ) .  And it shall be inscribed and set forth upon thy left land, and on the tephilla between thine eyebrows; because by mighty strength of hand the Lord brought us out of Mizraim.

(R) and for ornaments between your eyes: Heb. וּלְטוֹטָפֹת, tefillin. Since they are [composed of] four compartments, they are called טֹטָפֹת, ‎טט in Coptic meaning two, and פת in Afriki (Phrygian) meaning two (Men. 34b) [thus 2+2=4 boxes of tefillin]. Menachem (Machbereth Menachem p. 99), however, classified it [טוֹטָפֹת] with “Speak (הַטֵף) to the south” (Ezek. 21:2) and “Preach not (אַל-תּטִּיפוּ)” (Micah 2:6), an expression of speech, like “and as a remembrance” (Exod. 13:9), for whoever sees them [the tefillin] bound between the eyes will recall the miracle [of the Exodus] and speak about it.      

Bo part 6 Shemot (Exodus)

Chapter 12

כט. וַיְהִי בַּחֲצִי הַלַּיְלָה וַי־הֹוָ־ה הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה:

Vayehi bachatsi halailah va’HaShem hikah chol-bechor be’eretz Mitzrayim mibechor Par’oh hayoshev al-kis’o ad bechor hashvi asher beveit habor vechol bechor behemah.

(JP) 29. It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal.

(TO) And it came to pass at the dividing of the night that the Lord slew all the firstborn in the land of Mizraim; from the firstborn of Pharaoh who should sit on the throne of his kingdom unto the firstborn of the captive in the house of the chained, and all the firstborn of cattle.

(TJ)  And it was in the dividing, of the night of the fifteenth, that the Word of the Lord slew all the firstborn in the land of Mizraim, from the firstborn son of Pharaoh, who would have sat upon the throne of his kingdom, unto the firstborn sons of the kings who were captives in the dungeon as hostages under Pharaoh’s hand; and who, for having rejoiced at the servitude of Israel, were punished as (the Mizraee): and all the firstborn of the cattle that did the work of the Mizraee died also.

(R) and the Lord: Heb. וַה. Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav” ) so-and-so.” smote every firstborn: Even [a firstborn] of another nation who was in Egypt. — [from Mechilta] from the firstborn of Pharaoh: Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. — [from Mechilta] to the firstborn of the captive: Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5.

ל. וַיָּקָם פַּרְעֹה לַיְלָה הוּא וְכָל עֲבָדָיו וְכָל מִצְרַיִם וַתְּהִי צְעָקָה גְדֹלָה בְּמִצְרָיִם כִּי אֵין בַּיִת אֲשֶׁר אֵין שָׁם מֵת:

Vayakom Par’oh lailah hu vechol-avadav vechol-Mitzrayim vatehi tse’akah gedolah beMitzrayim ki-ein bayit asher ein-sham met.

(JP) 30. And Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great outcry in Egypt, for there was no house in which no one was dead.

(TO) And Pharaoh rose up in that night, and all his servants and all the Mizraee; and there was a great cry in Mizraim, because there was no house in which there was not the dead.

(TJ) And Pharaoh rose up in that night, and all the rest of his servants, and all the rest of the Mizraee; and there was a great cry, because there was no house of the Mizraee where the firstborn was not dead.

(R) And Pharaoh arose: from his bed. at night: Unlike the custom of kings, [who rise] three hours after daybreak. — [from Mechilta]                                   he: [arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up. — [from Mechilta] for there was no house in which no one was dead: If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33).

לא. וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן לַיְלָה וַיֹּאמֶר קוּמוּ צְּאוּ מִתּוֹךְ עַמִּי גַּם אַתֶּם גַּם בְּנֵי יִשְׂרָאֵל וּלְכוּ עִבְדוּ אֶת יְ־הֹוָ־ה כְּדַבֶּרְכֶם:

Vayikra le-Moshe ule-Aharon lailah vayomer kumu tse’u mitoch ami gam-atem gam-benei Yisrael ulechu ivdu et-HaShem kedaberchem.

(JP) 31. So he called for Moses and Aaron at night, and he said, “Get up and get out from among my people, both you, as well as the children of Israel, and go, worship the Lord as you have spoken.

(TO) And he cried to Mosheh and to Aharon by night, and said, Arise, go out from among my people, you and the sons of Israel, and go and serve before the Lord, as you have said.

(TJ) And the border of the land of Mizraim extended four hundred pharsee; but the land of Goshen, where Mosheh and the sons of Israel were, was in the midst of the land of Mizraim; and the royal palace of Pharaoh was at the entrance of the land of Mizraim. But when he cried to Mosheh and to Aharon in the night of the Pascha, his voice was heard unto the land of Goshen; Pharaoh crying with a voice of woe, and saying thus: Arise, Go forth from among my people, both you and the sons of Israel ; and go, worship before the Lord, as you have said;

(R) So he called for Moses and Aaron at night: [This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?” -[from Mechilta] both you: the men.as well as the children of Israel: The young children. and go, worship the Lord as you have spoken: Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken” ? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25). — [from Mechilta]                                        

לב. גַּם צֹאנְכֶם גַּם בְּקַרְכֶם קְחוּ כַּאֲשֶׁר דִּבַּרְתֶּם וָלֵכוּ וּבֵרַכְתֶּם גַּם אֹתִי:

Gam-tsonchem gam-bekarchem kechu ka’asher dibartem valechu uverachtem gam-oti.

(JP) 32. Take also your flocks and also your cattle, as you have spoken, and go, but you shall also bless me.”

(TO) Your flocks and your herds take also, as you have spoken, and go, and pray also for me.

(TJ) your sheep also take, and whatever of mine you have spoken about, and go; and nothing ask I of you except that you pray for me that I may not die.

(R) Take… as you have spoken… but you shall also bless me: [I.e.,] pray for me that I shall not die, for I am a firstborn. — [from Onkelos]                         

לג. וַתֶּחֱזַק מִצְרַיִם עַל הָעָם לְמַהֵר לְשַׁלְּחָם מִן הָאָרֶץ כִּי אָמְרוּ כֻּלָּנוּ מֵתִים:

Vatechezak Mitzrayim al-ha’am lemaher leshalcham min-ha’aretz ki amru kulanu metim.

(JP) 33. So the Egyptians took hold of the people to hasten to send them out of the land, for they said, “We are all dead.”

(TO) And the Mizraee were forcible on the people to hasten to send them away; for they said, All of us are dead.

(TJ) . When Mosheh and Aharon, and the sons of Israel, heard the voice of Pharaoh’s weeping, they were not mindful, until he came himself, and all his servants, and all the Mizraee, and urged all the people of the house of Israel, that they might hasten to send them forth from the land; For, said they, if they prolong here one hour more, behold, we are all dead. [JERUSALEM. For, said the Mizraee, if Israel delay one hour (longer), behold, all Mizraim dies.]

(R) We are all dead: They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.” -[from Mechilta] See Rashi on verse 30.               

לד. וַיִּשָּׂא הָעָם אֶת בְּצֵקוֹ טֶרֶם יֶחְמָץ מִשְׁאֲרֹתָם צְרֻרֹת בְּשִׂמְלֹתָם עַל שִׁכְמָם:

Vayisa ha’am et-betseko terem yechmatz mish’arotam tsrurot besimlotam al-shichmam.

(JP) 34. The people picked up their dough when it was not yet leavened, their leftovers bound in their garments on their shoulders.

(TO) And the people took their dough while not leavened, remaining in the kneading pans, bound with their clothes upon their shoulders.

(TJ) And the people carried their dough upon their beads, being unleavened, and what remained to them of the paschal cakes and bitter things they carried, bound up with their raiment, upon their shoulders.

(R) when it was not yet leavened: The Egyptians did not permit them to tarry long enough for it to leaven. their leftovers: Heb. מִשְׁאִרֹתָם. The remaining matzah and bitter herbs. — [from Mechilta and Jonathan] on their shoulders: Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth. — [from Mechilta]

לה. וּבְנֵי יִשְׂרָאֵל עָשׂוּ כִּדְבַר מֹשֶׁה וַיִּשְׁאֲלוּ מִמִּצְרַיִם כְּלֵי כֶסֶף וּכְלֵי זָהָב וּשְׂמָלֹת:

Uvenei Yisrael asu kidevar Moshe vayish’alu miMitzrayim klei-chesef uchlei zahav usmalot.

(JP) 35. And the children of Israel did according to Moses’ order, and they borrowed from the Egyptians silver objects, golden objects, and garments.
(TO) And the children of Israel did according to the word of Mosheh, and demanded of the Mizraee vessels of silver, and vessels of gold, and raiment.

(TJ) And the sons of Israel did according to the word of Mosheh, and asked of the Mizraee vessels of silver and vessels of gold.

(R) according to Moses’ order: that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2). — [from Mechilta]                and garments: These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed. — [from Mechilta]

לו. וַי־הֹוָ־ה נָתַן אֶת חֵן הָעָם בְּעֵינֵי מִצְרַיִם וַיַּשְׁאִלוּם וַיְנַצְּלוּ אֶת מִצְרָיִם:

V’HaShem natan et-chen ha’am be’einei Mitzrayim vayash’ilum vayenatslu et-Mitzrayim.

(JP) 36. The Lord gave the people favor in the eyes of the Egyptians, and they lent them, and they emptied out Egypt.

(TO) And the Lord gave the people favor in the eyes of the Mizraee, and they demanded of them, and left the Mizraee empty.[8]

(TJ) And the Lord gave the people favor and compassion before the Mizraee, and they brought forth to them, and they emptied the Mizraee of their riches.

(R) and they lent them: Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!” -[from Mechilta] and they emptied out: Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out.   

לז. וַיִּסְעוּ בְנֵי יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף:

Vayis’u venei Yisrael meRamses Sukkotah keshesh-me’ot elef ragli hagevarim levad mitach.

(JP) 37. The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children.

(TO) And the children of Israel journeyed from Ramases to Succoth; about six hundred thousand men on foot, besides children (or families);

(TJ) And the sons of Israel moved forth from Pilusin towards Succoth, a hundred and thirty thousand, protected there by seven clouds of glory on their four sides: one above them, that neither hail nor rain might fall upon them, nor that they should be burned by the heat of the sun; one beneath them, that they might not be hurt by thorns, serpents, or scorpions; and one went before them, to make the valleys even, and the mountains low, and to prepare them a place of habitation. And they were about six hundred thousand men, journeying on foot, none riding on horses except the children five to every man;

(R) from Rameses to Succoth: They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.” -[from Mechilta]     

the men: from 20 years old and older. — [from Song Rabbah 3:6]

לח. וְגַם עֵרֶב רַב עָלָה אִתָּם וְצֹאן וּבָקָר מִקְנֶה כָּבֵד מְאֹד:

Vegam-erev rav alah itam vetson uvakar mikneh kaved me’od.

(JP) 38. And also, a great mixed multitude went up with them, and flocks and cattle, very much livestock.

(TO) and a multitude of strangers also went up with them, and flocks and herds and very much cattle.

(TJ) and a multitude of strangers, [JERUSALEM. A mixed multitude,] two hundred and forty myriads, went up with them, and sheep, and oxen, and cattle, very many.

(R) a great mixed multitude: A mixture of nations of proselytes. — [from Zohar, vol. 2, p. 45b]                 

לט. וַיֹּאפוּ אֶת הַבָּצֵק אֲשֶׁר הוֹצִיאוּ מִמִּצְרַיִם עֻגֹת מַצּוֹת כִּי לֹא חָמֵץ כִּי גֹרְשׁוּ מִמִּצְרַיִם וְלֹא יָכְלוּ לְהִתְמַהְמֵהַּ וְגַם צֵדָה לֹא עָשׂוּ לָהֶם:

Vayofu et-habatsek asher hotsi’u miMitzrayim ugot matzot ki lo chametz ki-gorshu miMitzrayim velo yachlu lehitmahameha vegam-tsedah lo-asu lahem.

(JP) 39. They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves.

(TO) And they baked the dough which they had brought out from Mizraim (into) unleavened cakes; for it had not been leavened, because they had been driven out from Mizraim and could not stay, and they had not made provision.

(TJ) And they divided the dough which they brought out of Mizraim, which they had carried on their heads, and it was baked for them by the heat of the sun, (into) unleavened cakes, because it had not fermented; for the Mizraee had thrust them out, neither could they delay; and it was sufficient for them to eat until the fifteenth of the month Ijar; because they had not prepared provision for the way.

(R) and also, they had not made provisions for themselves: for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3). — [from Mechilta]

מ. וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה:

Umoshav benei Yisrael asher yashevu beMitzrayim shloshim shanah ve’arba me’ot shanah.

(JP) 40. And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years.

(TO) And the dwelling of the sons of Israel in their abode in Mizraim (was) four hundred and thirty years.

(TJ) And the days of the dwelling of the sons of Israel in Mizraim were thirty weeks of years, (thirty times seven years,) which is the sum of two hundred and ten years. But the number of four hundred and thirty years (had passed away since) the Lord spake to Abraham, in the hour that He spake with him on the fifteenth of Nisan, between the divided parts, until the day that they went out of Mizraim.

(R) that they dwelled in Egypt: after the other dwellings in which they dwelled as foreigners in a land that was not theirs. — [from Mechilta] was four hundred and thirty years: Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy. — [from Mechilta, Meg. 9a]

מא. וַיְהִי מִקֵּץ שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה יָצְאוּ כָּל צִבְאוֹת יְ־הֹוָ־ה מֵאֶרֶץ מִצְרָיִם:

Vayehi miketz shloshim shanah ve’arba me’ot shanah vayehi be’etzem hayom hazeh yatze’u kol-tsiv’ot HaShem me’eretz Mitzrayim.

(JP) 41. It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the Lord went out of the land of Egypt.

(TO) And it was at the end of four hundred and thirty years, in that same day, that all the hosts of the Lord went forth from the land of Mizraim.

(TJ) And it was at the end of thirty years from the making of this covenant, that Izhak was born; and thence until they went out of Mizraim four hundred (years), on the selfsame day it was that all the hosts of the Lord went forth made free from the land of Mizraim.

(R) It came to pass at the end of four hundred and thirty years, and it came to pass in that very day: [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed. — [from Mechilta]                                   

מב. לֵיל שִׁמֻּרִים הוּא לַי־הֹוָ־ה לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם הוּא הַלַּיְלָה הַזֶּה לַי־הֹוָ־ה שִׁמֻּרִים לְכָל בְּנֵי יִשְׂרָאֵל לְדֹרֹתָם:

Leil shimurim hu l’HaShem lehotzi’am me’eretz Mitzrayim hu-halailah hazeh l’HaShem shimurim lechol-benei Yisrael ledorotam.

(JP) 42. It is a night of anticipation for the Lord, to take them out of the land of Egypt; this night is the Lord’s, guarding all the children of Israel throughout their generations.

(TO) It is a night to be kept before the Lord for bringing them forth from the land of Mizraim: this is that night before the Lord kept by all the children of Israel in their generations.

(TJ) Four nights are there written in the Book of Memorials before the Lord of the world. Night the first,–when He was revealed in creating the world; the second,–when He was revealed to Abraham; the third,–when He was revealed in Mizraim, His hand killing all the firstborn of Mizraim, and His right hand saving the firstborn of Israel; the fourth,–when He will yet be revealed to liberate the people of the house of Israel from among the nations. And all these are called Nights to be observed; for so explained Mosheh, and said thereof, It is to be observed on account of the liberation which is from the Lord, to lead forth the people of the sons of Israel from the land of Mizraim. This is that Night of preservation from the destroying angel for all the sons of Israel who were in Mizraim, and of redemption of their generations from their captivity.
[JERUSALEM. TARGUM. It is a night to be observed and celebrated for the liberation from before the Lord in bringing forth the sons of Israel, made free from the land of Mizraim. Four nights are there written in the Book of Memorial. Night first; when the Word of the Lord was revealed upon the world as it was created; when the world was without form and void, and darkness was spread upon the face of the deep, and the Word of the Lord illuminated and made it light; and he called it the first night. Night second; when the Word of the Lord was revealed unto Abraham between the divided parts; when Abraham was a son of a hundred years, and Sarah was a daughter of ninety years, and that which the Scripture saith was confirmed,--Abraham a hundred years, can he beget? and Sarah, ninety year old, can she bear? Was not our father Izhak a son of thirty and seven years, at the time he was offered upon the altar? The heavens were (then) bowed down and brought low, and Izhak saw their realities, and his eyes were blinded at the sight, and he called it the second night. The third night; when the Word of the Lord was revealed upon the Mizraee, at the dividing of the night; His right hand slew the firstborn of the Mizraee, His right hand spared the firstborn of Israel; to fulfil what the Scripture hath said, Israel is My firstborn son. And he called it the third night. Night the fourth; when the end of the age will be accomplished, that it might be dissolved, the bands of wickedness destroyed and the iron yoke broken. Mosheh came forth from the midst of the desert; but the King Meshiha (comes) from the midst of Roma. The Cloud preceded that, and the Cloud will go before this one; and the Word of the Lord will lead between both, and they shall proceed together. This is the night of the Pascha before the Lord, to be observed and celebrated by the sons of Israel in all their generations.]

(R) It is a night of anticipation: for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt.         this night is the Lord’s: This is the night concerning which He said to Abraham, “On this night I will redeem your children.” -[from Mechilta] guarding all the children of Israel throughout their generations: from that time onward, it [the Israelites] is guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23). — [from Mechilta]

מג. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה וְאַהֲרֹן זֹאת חֻקַּת הַפָּסַח כָּל בֶּן נֵכָר לֹא יֹאכַל בּוֹ:

Vayomer HaShem el-Moshe ve’Aharon zot chukat haPesach kol-ben-nechar lo-yochal bo.

(JP) 43. The Lord said to Moses and Aaron, “This is the statute of the Passover sacrifice: No estranged one may partake of it.

(TO) And the Lord said to Mosheh and to Aharon, This is the rite of the Pascha. Every son of Israel who apostatizes shall not eat of it;

(TJ) A sojourner or a hired stranger shall not eat thereof. In his own company he shall eat. Thou shalt not carry any of the flesh out of the house from (thy) company, nor send a gift one mail to his neighbor; and a bone of him shall not be broken for the sake of eating that which is within it. [JERUSALEM. A sojourning man and a hireling born of the Gentiles shall not eat of it.] All the congregation of Israel shall mix together, this one with that, one family with another, that they may perform it.

(R) This is the statute of the Passover sacrifice: On the fourteenth of Nissan, this section was told to them. — [from Exod. Rabbah 19:5]                                   No estranged one: Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant. — [from Mechilta]                                                                                    

מד. וְכָל עֶבֶד אִישׁ מִקְנַת כָּסֶף וּמַלְתָּה אֹתוֹ אָז יֹאכַל בּוֹ:

Vechol-eved ish miknat-kasef umaltah oto az yochal bo.

(JP) 44. And every man’s slave, purchased for his money you shall circumcise him; then he will be permitted to partake of it.

(TO) but every male servant bought with silver, and thou hast circumcised him, may eat thereof.

(TJ) And if a proselyte sojourn with you, and would perform the pascha before the Lord, let every male belonging to him be circumcised, and so be made fit to perform it; and he shall be as the native of the land:

(R) you shall circumcise him; then he will be permitted to partake of it: [I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it” ? [“He” in this phrase is referring to] the slave. — [from Mechilta]

מה. תּוֹשָׁב וְשָׂכִיר לֹא יֹאכַל בּוֹ:

Toshav vesachir lo-yochal bo.

(JP) 45. A sojourner or a hired hand may not partake of it.

(TO) A sojourner and a hireling shall not eat thereof.

(TJ) sojourner or a hired stranger shall not eat thereof.

(R) A sojourner: This is a resident alien. — [from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.]        or a hired hand: This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand. — [from Mechilta]

מו. בְּבַיִת אֶחָד יֵאָכֵל לֹא תוֹצִיא מִן הַבַּיִת מִן הַבָּשָׂר חוּצָה וְעֶצֶם לֹא תִשְׁבְּרוּ בוֹ:

Bevayit echad ye’achel lo-totzi min-habayit min-habasar chutzah ve’etzem lo-tishberu-vo.

(JP) 46. It must be eaten in one house; you shall not take any of the meat out of the house to the outside, neither shall you break any of its bones.

(TO) In one company it shall be eaten. You shall not carry any of the flesh from the house without, and a bone shall not be broken in him.

(TJ) In his own company he shall eat. Thou shalt not carry any of the flesh out of the house from (thy) company, nor send a gift one mail to his neighbor; and a bone of him shall not be broken for the sake of eating that which is within it. [JERUSALEM. A sojourning man and a hireling born of the Gentiles shall not eat of it.]

(R) It must be eaten in one house: In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in two groups, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places. — [from Mechilta] you shall not take any of the meat out of the house: [I.e.,] out of the group. — [from Mechilta] neither shall you break any of its bones: If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone. — [from Pes. 84b]

מז. כָּל עֲדַת יִשְׂרָאֵל יַעֲשׂוּ אֹתוֹ:

Kol-adat Yisrael ya’asu oto.

(JP) 47. The entire community of Israel shall make it.

(TO) All the congregation of Israel shall do this.

(TJ) All the congregation of Israel shall mix together, this one with that, one family with another, that they may perform it.

(R) The entire community of Israel shall make it: Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.” -[from Mechilta]

מח. וְכִי יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַי־הֹוָ־ה הִמּוֹל לוֹ כָל זָכָר וְאָז יִקְרַב לַעֲשֹׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל עָרֵל לֹא יֹאכַל בּוֹ:

Vechi-yagur itcha ger ve’asah Pesach l’HaShem himol lo chol-zachar ve’az yikrav la’asoto vehayah ke’ezrach ha’aretz vechol-arel lo-yochal bo.

(JP) 48. And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it.

(TO) And when the sojourner who sojourneth with thee will perform the pascha before the Lord, every male of his shall be circumcised, and he may then approach and perform it; he shall be as one born in the land, but none uncircumcised shall eat of it.

(TJ) And if a proselyte sojourn with you, and would perform the pascha before the Lord, let every male belonging to him be circumcised, and so be made fit to perform it; and he shall be as the native of the land: but no uncircumcised one of the sons of Israel shall eat thereof.

(R) he shall make a Passover sacrifice: We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan]. — [from Mechilta] but no uncircumcised male may partake of it: This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43). — [from Mechilta]                             

מט. תּוֹרָה אַחַת יִהְיֶה לָאֶזְרָח וְלַגֵּר הַגָּר בְּתוֹכְכֶם:

Torah achat yihyeh la’ezrach velager hagar betochechem.

(JP) 49. There shall be one law for the native and for the stranger who resides in your midst.”

(TO) One law shall there be for the native and for the proselyte who sojourneth among you.

(TJ) One law shall there be as to appointments for the native and for the proselyte who sojourneth among you.

(R) There shall be one law: [This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah. — [from Mechilta]

נ. וַיַּעֲשׂוּ כָּל בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה וְאֶת אַהֲרֹן כֵּן עָשׂוּ:

Vaya’asu kol-benei Yisrael ka’asher tsivah HaShem et-Moshe ve’et-Aharon ken asu.

(JP) 50. All the children of Israel did; as the Lord had commanded Moses and Aaron, so they did.

(TO) And all the children of Israel did as the Lord commanded Mosheh and Aharon, so did they.

(TJ) And all the sons of Israel did as the Lord had commanded Mosheh and Aharon, so did they.

נא. וַיְהִי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא יְ־הֹוָ־ה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם:

Vayehi be’etzem hayom hazeh hotzi HaShem et-benei Yisrael me’eretz Mitzrayim al-tsiv’otam.

(JP) 51. It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions.

(TO) And it was on the same day that the Lord led forth the sons of Israel from the land of Mizraim by their armies.

(TJ) And it was on that same day that the Lord brought forth the sons of Israel from the land of Mizraim, with their hosts.

Bo part 5 Shemot (Exodus)

Chapter 12

כא. וַיִּקְרָא מֹשֶׁה לְכָל זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם מִשְׁכוּ וּקְחוּ לָכֶם צֹאן לְמִשְׁפְּחֹתֵיכֶם וְשַׁחֲטוּ הַפָּסַח:

Vayikra Moshe lechol-ziknei Yisrael vayomer alehem mishchu ukchu lachem tzon lemishpechoteichem veshachatu haPesach.

(JP) 21. Moses summoned all the elders of Israel and said to them, “Draw forth or buy for yourselves sheep for your families and slaughter the Passover sacrifice.

(TO) And Mosheh called for all the elders of Israel, and said to them, Draw out, and take to you from the sons of the flock for your families, and kill the pascha.

(TJ)           And Mosheh called all the elders of Israel, and said to them, Withdraw your hands from the idols of the Mizraee, and take to you from the offspring of the flock, according to your houses, and kill the paschal lamb

(R) Draw forth: Whoever has sheep shall draw from his own. or buy: Whoever has none shall buy from the market. — [from Mechilta] for your families: A lamb for a parental house. — [from Mechilta 3]     

כב. וּלְקַחְתֶּם אֲגֻדַּת אֵזוֹב וּטְבַלְתֶּם בַּדָּם אֲשֶׁר בַּסַּף וְהִגַּעְתֶּם אֶל הַמַּשְׁקוֹף וְאֶל שְׁתֵּי הַמְּזוּזֹת מִן הַדָּם אֲשֶׁר בַּסָּף וְאַתֶּם לֹא תֵצְאוּ אִישׁ מִפֶּתַח בֵּיתוֹ עַד בֹּקֶר:

Ulekachtem agudat ezov utvaltem badam asher-basaf vehigatem el-hamashkof ve’el-shtei hamezuzot min-hadam asher basaf ve’atem lo tetz’u ish mipetach-beito ad-boker.

(JP) 22. And you shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend to the lintel and to the two doorposts the blood that is in the basin, and you shall not go out, any man from the entrance of his house until morning.

(TO) And you shall take a bundle of hyssop and dip it in the blood that is in the basin, and sprinkle upon the lintel and the two posts from the blood which is in the basin; and you shall not go forth from the door of your house[7] until the morning.

(TJ) And you shall take a bunch of hyssop, and dip it in the blood that is in the earthen vessel, and upon the upper bar without and upon the two posts you shall sprinkle of the blood which is in the earthen vessel, and not a man of you must come forth from the door of his hour till the morning.

(R) hyssop: Heb. אֵזוֹב. A species of herb that has thin stalks. a bunch of hyssop: Three stalks are called a bunch. — [Sukkah 13a] that is in the basin: Heb. בַּסַּף, in the vessel, like “silver pitchers (סִפּוֹת) ” (II Kings 12:14). [from Mechilta]                                                                   the blood that is in the basin: Why does the text repeat this? So that you should not say that [Scripture means] one immersion for [all] the three sprinklings. Therefore, it says again: “that is in the basin,” [to indicate] that every sprinkling shall be from the blood that is in the basin-for each touching an immersion [is necessary]. — [from Mechilta] and you shall not go out, etc.: This tells [us] that once the destroyer is given permission to destroy, he does not discriminate between righteous and wicked. And night is the time that destroyers are given permission, as it is said: “in which every beast of the forest moves about” (Ps. 104:20). — [from Mechilta]

כג. וְעָבַר יְ־הֹוָ־ה לִנְגֹּף אֶת מִצְרַיִם וְרָאָה אֶת הַדָּם עַל הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְ־הֹוָ־ה עַל הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל בָּתֵּיכֶם לִנְגֹּף:

Ve’avar HaShem lingof et-Mitzrayim vera’ah et-hadam al-hamashkof ve’al shtey hamezuzot ufasach HaShem al-hapetach velo yiten hamashchit lavo el-bateychem lingof.

(JP) 23. The Lord will pass to smite the Egyptians, and He will see the blood on the lintel and on the two doorposts, and the Lord will pass over the entrance, and He will not permit the destroyer to enter your houses to smite [you].

(TO) For the Lord will be revealed to smite the Mizraee; and seeing the blood upon the lintel and upon the two posts, the Lord will be merciful upon the door, and will not suffer the Destroyer (or destruction) to enter your houses to smite.

(TJ) . For the Glory of the Lord will be manifested in striking the Mizraee, and He will see the blood upon the lintel and upon the two posts, and the Word of the Lord will spread His protection over the door, and the destroying angel will not be permitted to enter your houses to smite.

(R)  will pass over: Heb. וּפָסַח, and He will have pity. This may also be rendered: and He will skip over. See Rashi on verses 11 and 13. and He will not permit the destroyer: Heb. וְלֹא יִךְתֵּן, lit., and will not give. [I.e.,] He will not grant him the ability to enter, as in “but God did not permit him (נְתָנוֹ) to harm me” (Gen. 31:7).                                                                                                

כד. וּשְׁמַרְתֶּם אֶת הַדָּבָר הַזֶּה לְחָק לְךָ וּלְבָנֶיךָ עַד עוֹלָם:

Ushmartem et-hadavar hazeh lechok-lecha ulevaneicha ad-olam.

(JP) 24. And you shall keep this matter as a statute for you and for your children forever.

(TO) And you shall observe the thing for an ordinance to thee and to thy sons forever.

(TJ) And you shall observe this thing for a statute to thee and to thy sons for a memorial for ever.

כה. וְהָיָה כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר יִתֵּן יְ־הֹוָ־ה לָכֶם כַּאֲשֶׁר דִּבֵּר וּשְׁמַרְתֶּם אֶת הָעֲבֹדָה הַזֹּאת:

Vehayah ki-tavo’u el-ha’aretz asher yiten HaShem lachem ka’asher diber ushmartem et-ha’avodah hazot.

(JP) 25. And it shall come to pass when you enter the land that the Lord will give you, as He spoke, that you shall observe this service.

(TO) And it shall be, when you have entered into the land which the Lord will give you as He hath said, that you shall (still) keep this service.

(TJ) And it shall be when you are come into the land that the Lord will give to you, as He hath spoken, that from the time of your coming you shall observe this service.

(R) And it shall come to pass when you enter: Scripture makes this commandment contingent upon their entry into the land, but in the desert, they were obligated only to bring one Passover sacrifice, the one they performed in the second year, [which they did] by divine mandate. — [from Mechilta] as He spoke: Now where did He speak? “And I will bring you to the land, etc.” (Exod. 6:8). — [from Mechilta]

כו. וְהָיָה כִּי יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם מָה הָעֲבֹדָה הַזֹּאת לָכֶם:

Vehayah ki-yomru aleychem beneychem mah ha’avodah hazot lachem.

(JP) 26. And it will come to pass if your children say to you, What is this service to you?

(TO) And it shall be, when your children say to you, What is this service to you?

(TJ) And it shall be that when at that time your children shall say to you, What is this your service?

כז. וַאֲמַרְתֶּם זֶבַח פֶּסַח הוּא לַי־הֹוָ־ה אֲשֶׁר פָּסַח עַל בָּתֵּי בְנֵי יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת מִצְרַיִם וְאֶת בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲווּ:

Va’amartem zevach-pesach hu l’HaShem asher pesach al-batei venei-Yisrael beMitzrayim benogpo et-Mitzrayim ve’et-bateynu hitsil vayikod ha’am vayishtachavu.

(JP) 27. you shall say, It is a Passover sacrifice to the Lord, for He passed over the houses of the children of Israel in Egypt when He smote the Egyptians, and He saved our houses. And the people kneeled and prostrated themselves.

(TO) you shall say, It is a sacrifice for compassion before the Lord, because He had compassion on the house of the sons of Israel in Mizraim, when He smote the Mizraee, but spared our houses. And the people bowed and worshipped.

(TJ) you shall say, It is the sacrifice of mercy before the Lord, who had mercy in His Word upon the houses of the sons of Israel in Mizraim, when He destroyed the Mizraee, and spared our houses. And when the house of Israel heard this word from the mouth of Mosheh, they bowed and worshipped.

(R) And the people kneeled and prostrated themselves: [in thanksgiving] for the tidings of the redemption, the entry into the land [of Israel], and the tidings of the children that they would have. — [from Mechilta]

כח. וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה יְ־הֹוָ־ה אֶת מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ:

Vayelchu vaya’asu benei Yisrael ka’asher tsivah HaShem et-Moshe ve’Aharon ken asu.

(JP) 28. So the children of Israel went and did; as the Lord commanded Moses and Aaron, so they did.

(TO) And the sons of Israel went and did as the Lord had commanded Mosheh and Aharon, so did they.

(TJ) And the sons of Israel went and did as the Lord commanded Mosheh and Aharon, so did they hasten and do.

(R) So the children of Israel went and did: Now did they already do [it]? Wasn’t this said to them on Rosh Chodesh? But since they accepted upon themselves [to do it], Scripture credits them for it as if they had [already] done [it]. — [from Mechilta]

went and did: Scripture counts also the going, to give reward for the going and reward for the deed. — [from Mechilta] as the Lord commanded Moses and Aaron: [This comes] to tell Israel’s praise, that they did not omit anything of all the commandments of Moses and Aaron. And what is the meaning of “so they did” ? Moses and Aaron also did so. — [from Mechilta]

Bo part 4 Shemot (Exodus)

Chapter 11

 ד. וַיֹּאמֶר מֹשֶׁה כֹּה אָמַר יְ־הֹוָ־ה כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם:

Vayomer Moshe koh amar HaShem kachatzot halailah ani yotze betoch Mitzrayim.

(JP) 4. Moses said, “So said the Lord, At the dividing point of the night, I will go out into the midst of Egypt,

(TO) And Mosheh said, Thus saith the Lord, At the dividing of the night I will be revealed in the midst of Mizraim,

(TJ) And Mosheh spake (or, had spoken) to Pharaoh, Thus saith the Lord, At this hour of the following night will I be revealed in the midst of the Mizraee,

(R) Moses said, So said the Lord: When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. — [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19] At the dividing point of the night: Heb. כַּחִצֹתהַלַיְלָה, when the night is divided. כַּחִצֹת is like “when the meal offering was offered up (כַּעִלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחִרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חִצֹת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחִצִי הַלַיְלָה, at about midnight [lit., half the night], and they said that Moses said כַּחִצֹת, about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחִצֹת, at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, בַּחִצוֹת, at midnight. — [from Ber. 3b]

 ה. וּמֵת כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיֹּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה:

Umet kol-bechor be’eretz Mitzrayim mibechor Par’oh hayoshev al-kis’o ad bechor hashifchah asher achar harechayim vechol bechor behemah.

(JP) 5. and every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman who is behind the millstones, and every firstborn animal.

(TO) and all the firstborn in the land of Mizraim shall die; from the firstborn of Pharaoh who would sit upon the throne of his kingdom, unto the firstborn of the womanservant who is behind[4] the mills, and all the firstborn of cattle.

(TJ) and every firstborn in the land of Mizraim shall die: from the firstborn of Pharoh who should sit upon the throne of his kingdom, unto the firstborn son of the humblest mother in Mizraim who grindeth behind the mills, and all the firstborn of  cattle.

(R) to the firstborn of the captive: Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.” -[from Mechilta, Bo, on Exod. 12:29]                               from the firstborn of Pharaoh… to the firstborn of the slave woman: All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune. — [from Pesikta Rabbathi, ch. 17] and every firstborn animal: Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity. — [from Mechilta, Bo, on Exod. 12:29]     

ו. וְהָיְתָה צְעָקָה גְדֹלָה בְּכָל אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה וְכָמֹהוּ לֹא תֹסִף:

Vehayetah tze’akah gedolah bechol-eretz Mitzrayim asher kamohu lo nihyatah vechamohu lo tosif.

(JP) 6. And there will be a great cry throughout the entire land of Egypt, such as there never has been and such as there shall never be again.

(TO) And there shall be a great cry in all the land of Mizraim, the like of which hath not been, nor will be the like of it again.

(TJ) And there will be a great cry in all the land of Mizraim, because like the plague of this night there hath not been, and like the plague of this night there never will be one.

 ז. וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה יְ־הֹוָ־ה בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל:

Ulechol benei Yisrael lo yecheratz-kelev leshono leme’ish ve’ad-behemah lema’an ted’un asher yafleh HaShem bein Mitzrayim uvein Yisrael.

(JP) 7. But to all the children of Israel, not one dog will whet its tongue against either man or beast, in order that you shall know that the Lord will separate between the Egyptians and between Israel.’

(TO) But any one of the sons of Israel no dog will hurt even with his tongue by barking, from man and to beast, so that you shall know that the Lord hath distinguished between the Mizraee and Israel.

(TJ) But any of the children of Israel a dog shall not harm by lifting up his tongue against either man or beast ; that they may know that the Lord maketh distinction between the Mizraites and the sons of Israel.

(R) will separate: Heb. יַפְלֶה, will divide. — [from Onkelos, Jonathan] See the commentary on Exod. 8:18.

ח. וְיָרְדוּ כָל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר צֵא אַתָּה וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ וְאַחֲרֵי כֵן אֵצֵא וַיֵּצֵא מֵעִם פַּרְעֹה בָּחֳרִי אָף:

Veyardu chol-avadeicha eleh elai vehishtachavu-li lemor tze atah vechol-ha’am asher-beragleicha ve’acharei-chen etze vayetze me’im-Par’oh bochori-af.

(JP) 8. And all these servants of yours will come down to me and prostrate themselves to me, saying, Go out, you and all the people who are at your feet,’ and afterwards I will go out.” [Then] he [Moses] exited from Pharaoh with burning anger.

(TO) And all these thy servants shall come down to me, and beseech of me, saying, Go forth, thou and all thy people who are with thee: and after that I will go forth. And he went out from Pharaoh with vehement anger.

(TJ) And thou shalt send down all thy servants to me, coming and beseeching me, saying, Go forth, thou and all the people who are with thee; and afterwards I will go. And he went out from Pharaoh in great anger.

(R) And all these servants of yours will come down: [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” -[from Exod. Rabbah 7:3; Mechilta, Bo 13] who are at your feet: Who follow your advice and your way. and afterwards I will go out: with all the people from your land. he exited from Pharaoh: After he had completed his words, he went out from before him. with burning anger: because he [Pharaoh] had said to him, “You shall no longer see my face” (Exod. 10:28)

 ט. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם:

Vayomer HaShem el-Moshe lo-yishma aleychem Par’oh lema’an revot mofetai be’eretz Mitzrayim.

(JP) 9. The Lord said to Moses, “Pharaoh will not heed you, in order to increase My miracles in the land of Egypt.”

(TO) And the Lord said to Mosheh, Pharaoh will not hearken to you; therefore will I multiply My wonders in the land of Mizraim.

(TJ) But the Lord said to Mosheh, Pharaoh will not hearken to you ; that I may multiply My wonders in the land of Mizraim.

(R) in order to increase My miracles in the land of Egypt-: (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea].

י. וּמֹשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כָּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְ־הֹוָ־ה אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ:

UMoshe ve’Aharon asu et-kol-hamoftim ha’eleh lifnei Par’oh vayechazek HaShem et-lev Par’oh velo-shilach et-benei-Yisrael me’artzo.

(JP)10. Moses and Aaron had performed all these miracles before Pharaoh, but the Lord strengthened Pharaoh’s heart, and he did not let the children of Israel out of his land.

(TO) And Mosheh and Aharon wrought all these wonders before Pharaoh; but the Lord hardened Pharaoh’s heart, that he would not send the children of Israel from his land.

(TJ) And Mosheh and Aharon did all these wonders before Pharaoh; and the Lord strengthened the design of Pharaoh’s heart, and he would not release the sons of Israel from his land.

(R) Moses and Aaron had performed, etc.: It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse.

Chapter 12

א. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר:

Vayomer HaShem el-Moshe ve’el-Aharon be’eretz Mitzrayim lemor.

(JP) 1. The Lord spoke to Moses and to Aaron in the land of Egypt, saying,

(TO) XII. And the Lord spake to Mosheh and Aharon in the land of Mizraim, saying,

(TJ) XII.    And the Lord spoke to Mosheh and to Aharon in the land of Mizraim, saying,

(R) The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber. in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta]     

 ב. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה:

Hachodesh hazeh lachem rosh chodashim rishon hu lachem lechodeshei hashanah.

(JP) 2. This month shall be to you the head of the months; to you it shall be the first of the months of the year.

(TO) This month shall be to you the beginning of the months; the first, it shall be to you, of the months of the year.

(TJ) This month is ordained to be to you the beginning of the months; and from it you shall begin to number for festivals, and times, and cycles; it shall be to you the first of the number of the months of the year.

(R) This month: Heb. הַחֹדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].” This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta]

ג. דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת:

Daberu el-kol-adat Yisrael lemor be’asor lachodesh hazeh veyikchu lahem ish seh leveit-avot seh labayit.

(JP) 3. Speak to the entire community of Israel, saying, “On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household.

(TO) Speak with all the congregation of Israel, saying, In the tenth of this month they shall take to them every man a lamb for the house of a father, a lamb for the house.

(TJ) Speak to all the congregation of the children of Israel, saying, In the tenth of this month, whose time is appointed for this time (occasion), and not for (coming) generations, they shall take to them a lamb for the house of a family, and, if many in number, they shall take a lamb for a house:

(R) Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta] to the entire community of Israel, saying, “On the tenth of… month” -: Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta] this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a] a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta]

ד. וְאִם יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל הַשֶּׂה:

Ve’im-yim’at habayit miheyot miseh velakach hu ushcheno hakarov el-beito bemikhsat nefashot ish lefi ochlo tachosu al-haseh.

(JP) 4. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one’s ability to eat, shall you be counted for the lamb.

(TO) And if the house be smaller than the numbering (required) for the lamb, let him take himself, and his neighbor who is nearest to his house, according to the number of the souls, every man according to the mouth of his eating shall you count over the lamb.

(TJ) but if the men of the house are fewer than ten in number, in proportion to a sufficient number to eat the lamb, he and his neighbor who is nearest to his house shall take according to the number of souls: each man according to the sufficiency of his eating shall be counted for the lamb.

(R) But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta]           shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] תִּתְמְנוּן, you shall be counted.

ה. שֶׂה תָמִים זָכָר בֶּן שָׁנָה יִהְיֶה לָכֶם מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:

Seh tamim zachar ben-shanah yihyeh lachem min-hakvasim umin-ha’izim tikachu.

(JP) 5. You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats.

(TO) The lamb shall be perfect, a male, the son of a year; it shall be to you; from the sheep or from the goats[5] you may take it.

(TJ) The lamb shall be perfect, a male, the son of a year he shall be to you; from the sheep or from the young goats ye may take.

(R)  perfect: without a blemish. — [from Mechilta] in its [first] year: Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה, meaning that it was born during this year. — [from Mechilta] either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה עִזִים)” (Deut. 14:4). — [from Mechilta]

ו. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם:

Vehayah lachem lemishmeret ad arba’ah asar yom lachodesh hazeh veshachatu oto kol kehal adat-Yisrael bein ha’arba’im.

(JP) 6. And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.

(TO) And you shall have it in keeping till the fourteenth day of this month, and the whole church (kehala) of the congregation of Israel shall kill him between the suns.

(TJ) And it shall be bound and reserved for you until the fourteenth day of this month, that you may not know the fear of the Mizraee when they see it; and ye shall kill him according to the rite of all to congregation of the assembly of Israel, between the suns.

(R) And you shall keep it for inspection: Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִ‏) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently. shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.] the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b). in the afternoon: Heb. בֵּין הָעַרְבָּיִם From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta]

 ז. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם:

Velakechu min-hadam venatenu al-shtei hamezuzot ve’al-hamashkof al habatim asher-yochlu oto bahem.

(JP) 7. And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it.

(TO) And they shall take of the blood, and apply it upon the two posts and upon the lintel of the houses in which they eat him.

(TJ) And you shall take of the blood and set it upon the two posts and upon the upper board outside of the houses in which you eat and sleep.

(R) And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta] the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b] the lintel: Heb. הַמַשְׁקוֹף. That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְֹּשָקִיף, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי. — [based on Jonathan] on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta]

ח. וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ וּמַצּוֹת עַל מְרֹרִים יֹאכְלֻהוּ:

Ve’achlu et-habasar balaylah hazeh tzli-esh umatzot al-merorim yocheluhu.

(JP) 8. And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it.

(TO) And they shall eat the flesh in that night roasted with fire, and (with) unleavened cake with bitters you shall eat him.

(TJ) And you shall eat the flesh on that night, the fifteenth of Nisan, until the dividing of the night roasted with fire, [JERUSALEM. Roasted,] without leaven, with horehound and lettuce shall you eat it.

(R) the flesh: but not sinews or bones. — [from Mechilta] and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b]

 ט. אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ רֹאשׁוֹ עַל כְּרָעָיו וְעַל קִרְבּוֹ:

Al-tochlu mimenu na uvashel mevushal bamayim ki im-tzli-esh rosho al-kra’av ve’al-kirbo.

(JP) 9. You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards.

(TO) You shall not eat of it while living, neither boiled with boiling in water, but roasted with fire; his head with his feet and his inwards.

(TJ) Eat not of it while living, neither boiled in wine, or oil, or other fluids, neither boiled in water, but roasted with fire, with its head, and its feet, and its inwards.

(R) You shall not eat it rare: Heb. נָא Something not roasted sufficiently is called נָא in Arabic. or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b] in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל, [meaning boiled] in any manner. — [from Pes. 41a] except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b]

its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete.

 י. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ:

Velo-totiru mimenu ad-boker vehanotar mimenu ad-boker ba’esh tisrofu.

(JP) 10. And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire.

(TO) And you shall not leave of it till the morning; and that which remains of it till morning you shall burn in the fire.

(TJ) Nor shall any be left of it till the morning; but what may remain of it in the morning you shall cover over, and in the daylight of the sixteenth day burn with fire;

(R) and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b]

יא. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַי־הֹוָ־ה:

Vechachah tokhlu oto motneichem chagurim na’aleichem beragleichem umakelchem beyedchem va’achaltem oto bechipazon pesach hu l’HaShem.

(JP) 11. And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.

(TO) And thus shall you eat it; with your loins girded, with your sandals on your feet, and your staves in your hands, and you shall eat it in haste; it is the Pascha before the Lord.

(TJ) for you may not burn the residue of a holy oblation on the feast day. And according to this manner you shall eat it, this time, but not in (other) generations: your loins shall be girded, [JERUSALEM. Bound by the precepts of the law,] your shoes on your feet, and your staves in your hands; and you shall eat in the fear of the majesty of the Lord of the world; because mercy hath been shown to you from before the Lord.

(R) your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta]     in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos] it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]

 יב. וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְ־הֹוָ־ה:

Ve’avarti ve’eretz-Mitzrayim balailah hazeh vehikeiti chol-bechor be’eretz Mitzrayim me’adam ve’ad-behemah uvechol-elohei Mitzrayim e’eseh shfatim ani HaShem.

(JP) 12. I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord.

(TO) And I will appear in the land of Mizraim in that night, and will kill every firstborn in the land from man unto beast, and on all the idols of Mizraim I will execute judgment: I am the Lord.

(TJ) . And I will be revealed in the land of Mizraim in the majesty of My glory this night, and with Me ninety thousand myriads of destroying angels; and I will slay all the firstborn in the land of Mizraim, of man and of beast, and against all the idols of the Mizraee I will execute four judgments: the molten idols shall be melted, the idols of stone be broken, the idols of clay shall he shattered, and the idols of wood be made dust, that the Mizraee may know that I am the Lord.

(R) I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta] every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta]

both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta] and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta] will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah]

 יג. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם:

Vehayah hadam lachem le’ot al habatim asher atem sham vera’iti et-hadam ufasachti alechem velo-yihyeh vachem negef lemashchit behakoti be’eretz Mitzrayim.

(JP) 13. And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt.

(TO) And the blood shall be for you a sign upon the houses where you are; and I will see the blood, and will have mercy upon you, and there shall not be among you the destruction of death when I slay in the land of Mizraim.

(TJ) And the blood of the paschal oblation, (like) the matter of circumcision, shall be a bail for you, to become a sign upon the houses where you dwell; and I will look upon the worth of the blood, and will spare you; and the angel of death, to whom is given the power to destroy, shall have no dominion over you in the slaughter of the Mizraee.

(R) And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11] and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta] and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos. and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta]

יד. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַי־הֹוָ־ה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ:

Vehayah hayom hazeh lachem lezikaron vechagotem oto chag l’HaShem ledoroteichem chukat olam techaguhu.

(JP) 14. And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute.

(TO) And this day shall be to you for a memorial, and you shall solemnize it a festival before the Lord in your generations; an everlasting ordinance (covenant) shall you solemnize it.

(TJ) And this day shall be to you for a memorial, and you shall celebrate it a festival before the Lord in your generations; by a perpetual statute shall you solemnize it.

(R) as a memorial: for generations. and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out. throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta]   

טו. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי:

Shiv’at yamim matzot tochelu ach bayom harishon tashbitu se’or mibateichem ki kol-ochel chametz venichretah hanefesh hahi miYisrael miyom harishon ad-yom hashvi’i.

(JP) 15. For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel.

(R) For seven days: Heb. שִׁבְעַתיָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.]

For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta] but on the preceding day you shall clear away all leaven: Heb. בַּיוֹם הָרִאשׁוֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן, e.g., הִרִאשׁוֹן אָדָם ךְתִּוָלֵד, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.] that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a] from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta]

טז. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם:

Uvayom harishon mikra-kodesh uvayom hashvi’i mikra-kodesh yihyeh lachem kol-melachah lo-ye’aseh vahem ach asher ye’achel lechol-nefesh hu levado ye’aseh lachem.

(JP) 16. And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you.

(TO) And on the first day there shall be an holy congregation, and on the seventh day an holy congregation shall there be to you. Every kind of work may not be done in them; save what pertains to the eating of every soul, that only may be done by you.

(TJ) Seven days you shall eat unleavened bread: in the dividing of the day which precedes the feast you shall put away leaven from your houses; for whosoever eateth what is leavened, from the first day of the feast until the seventh day, that man shall be destroyed from Israel. And on the first day there shall be a holy congregation, and on the seventh day there shall be to you a holy congregation. No work shall be done among you, only that which must be done for every one’s eating may be done by you.

(R) a holy convocation: Heb. מִקְרָא מִקְרָא קֹדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta] no work may be performed on them: even through others. — [from Mechilta] that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b]

by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta].

יז. וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם:

Ushmartem et-hamatzot ki be’etzem hayom hazeh hotzeti et-tziv’oteichem me’eretz Mitzrayim ushmartem et-hayom hazeh ledoroteichem chukat olam.

(JP) 17. And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute.

(TO) And you shall keep the (feast of the) Unleavened; for on this very day shall I have brought your hosts out of the land of Mizraim, and you shall keep this day to all your generations forever.[6]

(TJ) And you shall observe the feast of the unleavened bread, because in this same day the Lord will bring out your hosts free from the land of Mizraim; and you shall observe this day in your generations, a statute forever.

(R) And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת, the unleavened cakes, אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta]  and you shall observe this day: from [performing] work. throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus].

יח. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב:

Barishon be’arba’ah asar yom lachodesh ba’erev tochelu matzot ad yom ha’echad ve’esrim lachodesh ba’arev.

(JP) 18. In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening.

(TO) In Nisan, on the fourteenth day of the month in the evening you shall eat unleavened, until the twenty and first of the mouth in the evening.

(TJ) In Nisan, on the fourteenth day of the month, you shall kill the passover, and at evening on the fifteenth you shall eat unleavened bread until the twenty-first of the month. On the evening of the twenty-second you may eat leavened bread.

(R) until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta]

 יט. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי כָּל אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ:

Shiv’at yamim se’or lo yimatze bevateichem ki kol-ochel machmetzet venichretah nahefesh hahi me’adat Yisrael bager uve’ezrach ha’aretz.

(JP) 19. For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land.

(TO) Seven days leaven shall not be found in your houses; for whosoever will eat of that which is leavened, that man shall perish from the congregation of Israel, of the stranger, or of the native of the land.

(TJ) For seven days leaven shall not be found in your houses; for whosoever eateth of leaven, that man shall perish from the congregation of Israel, whether he be a stranger or home-bred in the land.

(R) shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta] for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b] both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta]

 כ. כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת:

Kol-machmetzet lo tochelu bechol moshvoteichem tochelu matzot.

(JP) 20. You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes.”

(TO) You shall eat no leavened (food), in all your dwellings you shall eat unleavened.

(TJ) Any mixture of leaven you shall not eat; in every place of your habitation you shall eat unleavened bread.

(R) You shall not eat… leavening: [This is] a warning against eating leavening.

any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta]                               throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta]           

Bo part 3 Shemot (Genesis)

Chapter 10

כד. וַיִּקְרָא פַרְעֹה אֶל מֹשֶׁה וַיֹּאמֶר לְכוּ עִבְדוּ אֶת יְ־הֹוָ־ה רַק צֹאנְכֶם וּבְקַרְכֶם יֻצָּג גַּם טַפְּכֶם יֵלֵךְ עִמָּכֶם:

Vayikra Par’oh el-Moshe vayomer lechu ivdu et-HaShem rak tzonchem uvekarchem yutzag gam-tapchem yelech imachem.

(JP) 24. Pharaoh summoned Moses and said, “Go! Worship the Lord, but your flocks and your cattle shall be left. Your young children may also go with you.”

(TO) And Pharaoh called Mosheh and said, Go, serve before the Lord; only leave your sheep and your oxen, your little ones also may go with you.

(TJ) And at the end of three days Pharaoh called Mosheh, and said, Go, worship before the lord; only your sheep and your oxen shall abide with me: your children also may go with you.

(R) shall be left: Heb. יֻצָּג, lit., shall be placed. Shall be left in its place.         

 כה. וַיֹּאמֶר מֹשֶׁה גַּם אַתָּה תִּתֵּן בְּיָדֵנוּ זְבָחִים וְעֹלוֹת וְעָשִׂינוּ לַי־הֹוָ־ה אֱלֹהֵינוּ:

Vayomer Moshe gam-atah titen beyadenu zvachim ve’olot ve’asinu l’HaShem Eloheinu.

(JP) 25. But Moses said, “You too shall give sacrifices and burnt offerings into our hands, and we will make them for the Lord our God.

(TO) . But Mosheh said, Thou must give into our hands also the holy victims and holocausts, that we may serve before the Lord our God.

(TJ) But Mosheh said, Thou must also give into our hands holy oblations and burnt offerings, that we may perform service before the Lord our God.

(R) You too shall give: Not only will our livestock go with us, but you too shall give [of your livestock or something else to sacrifice].

 כו. וְגַם מִקְנֵנוּ יֵלֵךְ עִמָּנוּ לֹא תִשָּׁאֵר פַּרְסָה כִּי מִמֶּנּוּ נִקַּח לַעֲבֹד אֶת יְ־הֹוָ־ה אֱלֹהֵינוּ וַאֲנַחְנוּ לֹא נֵדַע מַה נַּעֲבֹד אֶת יְ־הֹוָ־ה עַד בֹּאֵנוּ שָׁמָּה:

Vegam-miknenu yelech imanu lo tisha’er parsah ki mimenu nikach la’avod et-HaShem Eloheinu va’anachnu lo-neda mah-na’avod et-HaShem ad-bo’enu shamah.

(JP) 26. And also our cattle will go with us; not a [single] hoof will remain, for we will take from it to worship the Lord our God, and we do not know how [much] we will worship the Lord until we arrive there.”

(TO) Our cattle too shall go with us, and there shall not remain any thereof; for of it we must take to serve the Lord our God, and we know not with what we have to do service before Him until we come thither.
(TJ) Our flocks, more-over, must go with us; not one hoof of them shall remain; for from them we are to take, to do service before the Lord our God. We cannot leave them; for we know not (as yet) in what manner we are to worship before the Lord, until we come thither.

(R) hoof: Heb. פַּרְסָה, the sole of a foot, plante in French. — [from Targum Yerushalmi, Rome ms. cited by The Pentateuch with Rashi Hashalem] do not know how [much] we will worship-: How intense the worship will be. Perhaps He will ask for more than we have in our possession. — [from Exod. Rabbah 18:1]      

כז. וַיְחַזֵּק יְ־הֹוָ־ה אֶת לֵב פַּרְעֹה וְלֹא אָבָה לְשַׁלְּחָם:

Vayechazek HaShem et-lev Par’oh velo avah leshalecham.

(JP) 27. The Lord strengthened Pharaoh’s heart, and he was unwilling to let them out.

(TO) But the Lord hardened Pharaoh’s heart, and he was not willing to send them away.

(TJ) But the Lord made strong the design of Pharaoh’s heart, and he would not release them.

כח. וַיֹּאמֶר לוֹ פַרְעֹה לֵךְ מֵעָלָי הִשָּׁמֶר לְךָ אַל תֹּסֶף רְאוֹת פָּנַי כִּי בְּיוֹם רְאֹתְךָ פָנַי תָּמוּת:

Vayomer-lo Par’oh lech me’alay hishamer lecha al-tosef re’ot panai ki beyom re’otcha fanai tamut.

(JP) 28. Pharaoh said to him, “Go away from me! Beware! You shall no longer see my face, for on the day that you see my face, you shall die!”

(TO) And Pharaoh said to him, Go from me. Beware for thyself. See my face no more; for in the day that thou seest my face thou shalt die.

(TJ) And Pharaoh said to him, Go from me. Beware that thou add not to see my face to speak before me one of these words that are so hard: for in the day that thou seest my face, my anger will grow strong against thee, and I will deliver thee into the hands of the men who seek thy life to take it.

 כט. וַיֹּאמֶר מֹשֶׁה כֵּן דִּבַּרְתָּ לֹא אֹסִף עוֹד רְאוֹת פָּנֶיךָ:

Vayomer Moshe ken dibarta lo-osif od re’ot paneicha.

(JP) 29. [Thereupon,] Moses said, “You have spoken correctly; I shall no longer see your face.”

(TO) And Mosheh said, Thou hast spoken well. I will see thy face no more.

(TJ) And Mosheh said, Thou hast spoken fairly. While I was dwelling in Midian, it was told me in a word from before the Lord, that the men who had sought to kill me had fallen from their means, and were reckoned with the dead. At the end there will be no mercy upon thee; but I will pray, and the plague shall be restrained from thee. And now I will see thy face no more. [JERUSALEM. And Pharaoh said to him, Go from me. Beware that thou increase not my anger against thee by saying, Are not these hard words that thou speakest to me? Verily Pharaoh would rather die than hear thy words. Beware, lest my anger grow strong against thee, and I deliver thee into the hands of this people, who require thy life to slay thee. And Mosheh said, Thou hast spoken truly. But it was certified to me at the former time when I dwelt in Midian, that all the men were dead who sought to kill my life. At the end there will be no mercy upon thee. Yet I will pray for thee, and this plague shall be restrained. But a tenth plague is for Pharaoh, of (which the victim will be) thy firstborn son. And Mosheh said to him, Thou hast spoken fairly the truth: I will see thy face no more.]

(R) You have spoken correctly: You have spoken appropriately, and you have spoken at the right time. It is true that I shall no longer see your face. — [from Mechilta on Exod. 12:31]  

Chapter 11

א. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה:

Vayomer HaShem el-Moshe od nega echad avi al-Par’oh ve’al-Mitzrayim acharei-chen yeshalach etchem mizeh keshalecho kalah garesh yegaresh etkhem mizeh.

(JP) 1. The Lord said to Moses, “I will bring one more plague upon Pharaoh and upon Egypt; afterwards he will let you go from here. When he lets you out, he will completely drive you out of here.

(TO) XI. But the Lord said to Mosheh, Yet one plague will I bring upon Pharaoh and upon Mizraim; after which he will send you hence. When sending away he thoroughly driving will drive you from hence.

(TJ) XI.      And the Lord spake unto Mosheh, Yet one stroke will I bring upon Pharaoh and upon the Mizraee, which shall be greater than all, and afterward will he send you hence: when he releases, there shall be to himself an end: driving, he will drive you forth from hence.

(R) completely: Heb. כָּלָה [Onkelos renders: גְמִירָא. כָּלָה is therefore the equivalent of] כָּלִיל, complete. [I.e.,] He will let all of you out.

ב. דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב:

Daber-na be’oznei ha’am veyish’alu ish me’et re’ehu ve’ishah me’et re’utah klei-chesef uchelei-zahav.

(JP) 2. Please, speak into the ears of the people, and let them borrow, each man from his friend and each woman from her friend, silver vessels and golden vessels.”

(TO) Speak now before the people of Israel that a man shall require of his companion, and a woman of her companion, vessels of silver and vessels of gold.

(TJ) Speak now in the hearing of the people, That every man shall demand from his Mizraite friend, and every woman of her Mizraite friend, vessels of silver and vessels of gold.

(R) Please, speak-: Heb. דַבֶּר-נָא is only an expression of request. [The verse is saying] I ask you to warn them about this, [i.e., to ask their neighbors for vessels] so that the righteous man, Abraham, will not say He fulfilled with them [His promise] “and they will enslave them and oppress them” (Gen. 15:13), but He did not fulfill with them “afterwards they will go forth with great possessions” (Gen. 15:14). — [from Ber. 9a] I                                                                                                           

ג. וַיִּתֵּן יְ־הֹוָ־ה אֶת חֵן הָעָם בְּעֵינֵי מִצְרָיִם גַּם הָאִישׁ מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרַיִם בְּעֵינֵי עַבְדֵי פַרְעֹה וּבְעֵינֵי הָעָם:

Vayiten HaShem et-chen ha’am be’einei Mitzrayim gam ha’ish mosheh gadol me’od be’eretz Mitzrayim be’einei avdei-Par’oh uve’einei ha’am.

(JP) 3. So the Lord gave the people favor in Pharaoh’s eyes; also the man Moses was highly esteemed in the eyes of Pharaoh’s servants and in the eyes of the people.

(TO) And the Lord gave the people favor in the eyes of the Mizraee; also the man Mosheh was very great in the land of Mizraim, in the eyes of the servants of Pharaoh and in the eyes of the people.

(TJ) And the Lord gave the people favor before the Mizraee; also the man Mosheh was very great in the land of Mizraim before the servants of Pharaoh and before his people.

Bo part 2 Shemot (Exodus)

Chapter 10

יב. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה נְטֵה יָדְךָ עַל אֶרֶץ מִצְרַיִם בָּאַרְבֶּה וְיַעַל עַל אֶרֶץ מִצְרָיִם וְיֹאכַל אֶת כָּל עֵשֶׂב הָאָרֶץ אֵת כָּל אֲשֶׁר הִשְׁאִיר הַבָּרָד:

Vayomer HaShem el-Moshe neteh yadecha al-eretz Mitzrayim ba’arbeh veya’al al-eretz Mitzrayim veyochal et-kol-esev ha’aretz et kol-asher hish’ir habarad.

(JP) 12. The Lord said to Moses, “Stretch forth your hand over the land of Egypt for the locusts, and they will ascend over the land of Egypt, and they will eat all the vegetation of the earth, all that the hail has left over.”

(TO) And the Lord said to Mosheh, Lift up thy hand over the land of Mizraim, that the locusts may come, and go up on the land of Mizraim, and devour every herb of the earth, even all which the b hail hath left.

(TJ) And the Lord spake to Mosheh, Lift up thy hand over the land of Mizraim for the locust, that he may come up over the land of Mizraim, and destroy every herb of the earth, whatsoever the hail hath left.

(R) for the locusts: For the plague of the locusts.             

 יג. וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל אֶרֶץ מִצְרַיִם וַי־הֹוָ־ה נִהַג רוּחַ קָדִים בָּאָרֶץ כָּל הַיּוֹם הַהוּא וְכָל הַלָּיְלָה הַבֹּקֶר הָיָה וְרוּחַ הַקָּדִים נָשָׂא אֶת הָאַרְבֶּה:

Vayet Moshe et-matehu al-eretz Mitzrayim v’HaShem nihag ruach-kadim ba’aretz kol-hayom hahu vechol-halailah haboker hayah veruach hakadim nasa et-ha’arbeh.

(JP) 13. So Moses stretched forth his staff over the land of Egypt, and the Lord led an east wind in the land all that day and all the night. [By the time] it was morning, the east wind had borne the locusts.

(TO) And Mosheh stretched forth his rod upon the land of Mizraim, and the Lord led an east wind upon the land all that day and all the night; at morn the east wind bare the locust.

(TJ) And Mosheh lifted up his rod over the land of Mizraim, and the Lord brought an east wind upon the country all that day and all the night; and in the morning the east wind bare the locust.

(R) the east wind: The east wind bore the locusts because it [the east wind] came opposite it [the locust swarm], for Egypt is southwest [of Israel], as is explained elsewhere (Num. 34:3).]

 יד. וַיַּעַל הָאַרְבֶּה עַל כָּל אֶרֶץ מִצְרַיִם וַיָּנַח בְּכֹל גְּבוּל מִצְרָיִם כָּבֵד מְאֹד לְפָנָיו לֹא הָיָה כֵן אַרְבֶּה כָּמֹהוּ וְאַחֲרָיו לֹא יִהְיֶה כֵּן:

Vaya’al ha’arbeh al kol-eretz Mitzrayim vayanach bechol gvul Mitzrayim kaved me’od lefanai lo-hayah chen arbeh kamohu ve’acharav lo yihyeh-ken.

(JP) 14. The locusts ascended over the entire land of Egypt, and they alighted within all the border[s] of Egypt, very severe; before them, there was never such a locust [plague], and after it, there will never be one like it.

(TO) And the locust came up on all the land of Mizraim, and abode in all the boundary of Mizraim exceedingly strong. Before him the locust had never been like him nor afterward will he be so;

(TJ) And the locust came up over all the land of Mizraim, and settled in all the limits of Mizraim exceedingly strong. Before him there had been no locust so hard, nor will there be like him.

(R) and after it, there will never be one like it: And the one [the locust plague] that took place in the days of Joel, about which it is said: “the like of which has never been” (Joel 2:2), [from which] we learn that it was more severe than that of [the plague in the days of] Moses-namely because that one was [composed] of many species [of locusts] that were together: arbeh, yelek, chasil, [and] gazam; but [the locust plague] of Moses consisted of only one species [the arbeh], and its equal never was and never will be.

 טו. וַיְכַס אֶת עֵין כָּל הָאָרֶץ וַתֶּחְשַׁךְ הָאָרֶץ וַיֹּאכַל אֶת כָּל עֵשֶׂב הָאָרֶץ וְאֵת כָּל פְּרִי הָעֵץ אֲשֶׁר הוֹתִיר הַבָּרָד וְלֹא נוֹתַר כָּל יֶרֶק בָּעֵץ וּבְעֵשֶׂב הַשָּׂדֶה בְּכָל אֶרֶץ מִצְרָיִם:

Vayechas et-ein kol-ha’aretz vatecheshach ha’aretz vayochal et-kol-esev ha’aretz ve’et kol-peri ha’etz asher hotir habarad velo-notar kol-yerek ba’etz uve’esev hasadeh bechol-eretz Mitzrayim.

(JP) 15. They obscured the view of all the earth, and the earth became darkened, and they ate all the vegetation of the earth and all the fruits of the trees, which the hail had left over, and no greenery was left in the trees or in the vegetation of the field[s] throughout the entire land of Egypt.

(TO) and he covered the eye of the sun of all the earth, and the earth was darkened; and he devoured every herb of the ground, and all the fruit of the trees which the hail had left; and there did not remain any green on the trees nor herbage of the field in all the land of Mizraim.

(TJ) And he covered the face of all the land, until the land was darkened, and every herb of the ground was consumed, and all the fruit of the tree that the hail had left; and nothing green of tree or herb of the field was left in all the land of Mizraim.

(R) no greenery: Heb. יֶרֶק, green leaf, verdure in French.

טז. וַיְמַהֵר פַּרְעֹה לִקְרֹא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר חָטָאתִי לַי־הֹוָ־ה אֱלֹהֵיכֶם וְלָכֶם:

Vayemaher Par’oh likro le-Moshe ule-Aharon vayomer chatati l’HaShem Eloheichem velachem.

(JP) 16. Pharaoh hastened to summon Moses and Aaron, and he said, “I have sinned against the Lord your God and against you.

(TO) And Pharaoh made haste to call Mosheh and Aharon, and said, I have sinned before the Lord your God, and you.

(TJ) And Pharaoh made haste, and sent certain to call Mosheh and Aharon. And he said, I have sinned before the Lord your God and against you.

 יז. וְעַתָּה שָׂא נָא חַטָּאתִי אַךְ הַפַּעַם וְהַעְתִּירוּ לַי־הֹוָ־ה אֱלֹהֵיכֶם וְיָסֵר מֵעָלַי רַק אֶת הַמָּוֶת הַזֶּה:

Ve’atah sa na chatati ach hapa’am vehatiru l’HaShem Eloheichem veyaser me’alay rak et-hamavet hazeh.

(JP) 17. But now, forgive now my sin only this time and entreat the Lord your God, and let Him remove from me just this death.”

(TO) And now, forgive my sin only this time, and intercede before the Lord your God, that He may remove from me only this death.

(TJ) But now, pardon my sin only this once, and pray before the Lord, that He would only remove from me this death.

יח. וַיֵּצֵא מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְ־הֹוָ־ה:

Vayetze me’im Par’oh vayetar el-HaShem.

(JP) 18. So he [Moses] left Pharaoh and entreated the Lord,

(TO) And they went out from Pharaoh, and prayed before the Lord.

(TJ) And he went out from Pharaoh, and prayed before the Lord.

יט. וַיַּהֲפֹךְ יְ־הֹוָ־ה רוּחַ יָם חָזָק מְאֹד וַיִּשָּׂא אֶת הָאַרְבֶּה וַיִּתְקָעֵהוּ יָמָּה סּוּף לֹא נִשְׁאַר אַרְבֶּה אֶחָד בְּכֹל גְּבוּל מִצְרָיִם:

Vayahafoch HaShem ruach-yam chazak me’od vayisa et-ha’arbeh vayitka’ehu Yamah Suf lo nish’ar arbeh echad bechol gevul Mitzrayim.

(JP) 19. and the Lord reversed a very strong west wind, and it picked up the locusts and thrust them into the Red Sea. Not one locust remained within all the border[s] of Egypt.

(TO) And the Lord turned a west wind exceedingly strong, and it carried the locust and drave him into the sea of Suph, nor did one locust remain in all the border of Mizraim.

(TJ) And the Lord turned a wind from the west of exceeding strength, and it carried away the locust, and bare him to the sea of Suph: there was not one locust left in all the borders of Mizraim.

(R) west wind: Heb. רוּחַ-יָם, a west wind. — [from targumim]                 רוח ים: רוח מערבי:

into the Red Sea: I believe that the Red Sea was partly in the west, opposite the entire southern boundary, and also east of the land of Israel. Therefore, a west wind thrust the locusts into the Red Sea [which was] opposite it [the west wind]. Likewise, we find this [written] regarding the boundaries [of Israel] that it [the Red Sea] faces the east [of Israel], as it is said: “from the Red Sea to the sea of the Philistines” (Exod. 23:31). [This signifies] from east to west, because the sea of the Philistines was to the west, as it is said concerning the Philistines, “the inhabitants of the seacoast, the nation of Cherithites” (Zeph. 2:5). [Rashi is apparently referring to the Gulf of Suez and the Gulf of Eilat, which are both branches of the Red Sea and thus are included in the expression “Red Sea.” The latter is the eastern boundary of the Holy Land, while the Gulf of Suez is Egypt’s eastern boundary. Since the Philistines dwelt on the Mediterranean seacoast, the Red Sea mentioned in that context was surely the Gulf of Eilat. The Red Sea mentioned here is the Gulf of Suez, where the locusts were deposited.] Not one locust remained: Even the salted ones [locusts] which they [the Egyptians] had salted for themselves [to eat]. — [from Exod. Rabbah 13:7; Midrash Tanchuma, Va’era 14]

 כ. וַיְחַזֵּק יְ־הֹוָ־ה אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל:

Vayechazek HaShem et-lev Par’oh velo shilach et-benei Yisrael.

(JP) 20. But the Lord strengthened Pharaoh’s heart, and he did not let the children of Israel go out.

(TO) Yet the heart of Pharaoh was hardened, and he would not send the sons of Israel away.

(TJ) . And even such as had been salted in vessels for needed food, those, too, the western wind bare away, and they went. But the Lord strengthened the design of Pharaoh’s heart, and he would not release the children of Israel.

כא. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה נְטֵה יָדְךָ עַל הַשָּׁמַיִם וִיהִי חֹשֶׁךְ עַל אֶרֶץ מִצְרָיִם וְיָמֵשׁ חֹשֶׁךְ:

Vayomer HaShem el-Moshe neteh yadecha al-hashamayim vyhi choshech al-eretz Mitzrayim veyamesh choshech.

(JP) 21. The Lord said to Moses, “Stretch forth your hand toward the heavens, and there will be darkness over the land of Egypt, and the darkness will become darker.”

(TO) And the Lord said to Mosheh, Uplift thy hand towards heaven,[2] and there shall be darkness[3] upon the land of Mizraim after the darkness of the night hath passed away.

(TJ) And the Lord said to Mosheh, Lift up thy hand towards the height of the heavens, and there shall be darkness over all the land of Mizraim, in the morning, at the passing away of the first darkness of the night. [JERUSALEM. And they shall serve in darkness.]

(R) and the darkness will become darker: Heb. וְיָמֵֹש חֹש, [signifies] and the darkness will become darker upon them than the darkness of night, and the darkness of night will become even darker (וְיַאֲמִישׁ). will become darker: Heb. וְיָמֵשׁ, [should be interpreted] like וְיַאִמֵשׁ. There are many words which lack the “aleph” ; since the pronunciation of the “aleph” is not so noticeable, Scripture is not particular about its absence, e.g., “in and no Arab shall pitch his tent (יַהֵל) there” (Isa. 13:20), יַהֵל is] the same as וְיַאִהֵל; “For You have girded me (וַךְתַּזְרֵנִי) with strength” (II Sam. 22:40) is like וַךְתְּאַז ְרֵנִי (Ps. 18:40). Onkelos, however, rendered it וְיָמֵשׁ as an expression of removal, similar to “He did not move (לֹא-יָמִישׁ) ” (Exod. 13:22): [Onkelos thus understands the verse to mean] “after the darkness of night turns away,” when it approaches the light of day. But [according to Onkelos] the context does not fit with the “vav” of וְיָמֵשׁ because it is written after “and there will be darkness” [and the darkness will turn away, and there will be darkness]. The Aggadic midrash (Exod. Rabbah 14:1-3) interprets it וְיָמֵשׁ as an expression [related to] “grope about (מְמַֹשֵשׁ) at noontime” (Deut. 28: 29), for it [the darkness] was doubled, redoubled, and thick to the degree that it was tangible.

כב. וַיֵּט מֹשֶׁה אֶת יָדוֹ עַל הַשָּׁמָיִם וַיְהִי חֹשֶׁךְ אֲפֵלָה בְּכָל אֶרֶץ מִצְרַיִם שְׁלֹשֶׁת יָמִים:

Vayet Moshe et-yado al-hashamayim vayehi choshech-afelah bechol-eretz Mitzrayim shloshet yamim.

(JP) 22. So Moses stretched forth his hand toward the heavens, and there was thick darkness over the entire land of Egypt for three days.

(TO) And Mosheh lifted up his hand towards heaven, and there was darkness of darkness in all the land of Mizraim three days:

(TJ) And Mosheh stretched out his hand towards the height of the heavens, and there was dark darkness in all the land of Mizraim three days.

(R) and there was thick darkness… for three days, etc.: Thick darkness in which they did not see each other for those three days, and another three days of darkness twice as dark as this, so that no one rose from his place. If he was sitting, he was unable to stand, and if he was standing, he was unable to sit. Now why did He bring darkness upon them [the Egyptians]? Because there were among the Israelites in that generation wicked people who did not want to leave [Egypt]. They died during the three days of darkness, so that the Egyptians would not see their downfall and say, “They too are being smitten like us.” Also, the Israelites searched [the Egyptians’ dwellings during the darkness] and saw their [own] belongings. When they were leaving [Egypt] and asked [for some of their things], and they [the Egyptians] said, “We have nothing,” he [the Israelite] would say to him, “I saw it in your house, and it is in such and such a place.” -[from Jonathan; Tanchuma, Bo 3; Tanchuma, Va’era 14; Tanchuma Buber, Bo 3] 

three days: Heb. שְׁלשֶׁתיָמִים, a triad of days [a group of three consecutive days], terzeyne in Old French, and similarly, שִׁבְעַתיָמִים everywhere means a seteyne of days [a group of seven consecutive days].

כג. לֹא רָאוּ אִישׁ אֶת אָחִיו וְלֹא קָמוּ אִישׁ מִתַּחְתָּיו שְׁלֹשֶׁת יָמִים וּלְכָל בְּנֵי יִשְׂרָאֵל הָיָה אוֹר בְּמוֹשְׁבֹתָם:

Lo-ra’u ish et-achiv velo-kamu ish mitachtav shloshet yamim ulechol-benei Yisrael hayah or bemoshevotam.

(JP) 23. They did not see each other, and no one rose from his place for three days, but for all the children of Israel there was light in their dwellings.

(TO) a man saw not his brother, nor did any man rise up from his place, three days. Yet, all the sons of Israel had light in their dwellings.

(TJ) No man saw his brother, and none arose from his place three days. But among all the sons of Israel there was light, that the wicked among them who died might be buried, and that the righteous might be occupied with the precepts of the law in their dwellings.

Bo part 1 Shemot (Exodus)

Chapter 10

א. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וְאֶת לֵב עֲבָדָיו לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה בְּקִרְבּוֹ:

Vayomer HaShem el-Moshe bo el-Par’oh ki-ani hichbadeti et-libo ve’et-lev avadav lema’an shiti ototai eleh bekirbo.

(JP) 1. The Lord said to Moses: “Come to Pharaoh, for I have hardened his heart and the heart of his servants, in order that I may place these signs of Mine in his midst,

(TO) X. AND the Lord said to Mosheh, Go in unto Pharaoh; for I have hardened his heart., and the heart of his servants, to set these My signs among them;

(TJ) X. AND the Lord spake to Mosheh, Go in unto Pharaoh; for I have made strong the design of his heart, and the design of the heart of his servants, to set these My signs among them;

(R) The Lord said to Moses: Come to Pharaoh: and warn him. that I may place: Heb. שִׁתִי, lit., My placing, that I may place. — [after the targumim]           

 ב. וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן בִּנְךָ אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם וְאֶת אֹתֹתַי אֲשֶׁר שַׂמְתִּי בָם וִידַעְתֶּם כִּי אֲנִי יְ־הֹוָ־ה:

Ulema’an tesaper be’oznei vinkha uven-bincha et asher hit’alalti beMitzrayim ve’et-ototai asher-samti vam vidatem ki-ani HaShem

.

(JP) 2. and in order that you tell into the ears of your son and your son’s son how I made a mockery of the Egyptians, and [that you tell of] My signs that I placed in them, and you will know that I am the Lord.”

(TO) and that thou mayest relate before thy son and the son of thy son the miracles which I wrought in Mizraim and the signs that I did set among them, that ye may know that I am the Lord.

(TJ) and that in the hearing of thy sons and of thy children’s children may be told the wonders I have done in Mizraim, and the signs that I set among them, that ye may know that I am the Lord.

(R) I made a mockery: Heb. הִתְעַלַלְתִּי, I mocked, like “Because you mocked (הִתְעַלַלְתִּי) me” (Num. 22:29); “Will it not be just as He mocked (הִתְעַלֵל) them” (I Sam. 6:6), stated in regard to Egypt. It is not an expression meaning a “deed and acts (מַעִלָלִים),” however, for were that so, He would have written עוֹלַלְתִּי, like “and deal (וְעוֹלֵל) with them as You have dealt (עוֹלַלְתָּ) with me” (Lam. 1:22); “which has been dealt (עוֹלֵל) to me” (Lam. 1:12).                                     

ג. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל פַּרְעֹה וַיֹּאמְרוּ אֵלָיו כֹּה אָמַר יְ־הֹוָ־ה אֱלֹהֵי הָעִבְרִים עַד מָתַי מֵאַנְתָּ לֵעָנֹת מִפָּנָי שַׁלַּח עַמִּי וְיַעַבְדֻנִי:

Vayavo Moshe ve’Aharon el-Par’oh vayomeru elav koh-amar HaShem Elohei ha’Ivrim ad-matai me’anta le’anot mipanai shalach ami veya’avduni.

(JP) 3. So Moses and Aaron came to Pharaoh and said to him, “So said the Lord, the God of the Hebrews, How long will you refuse to humble yourself before Me? Let My people go, and they will worship Me.

(TO) And Mosheh and Aharon entered unto Pharaoh, and said to him, Thus saith the Lord the God of the Jehudaee, Until now thou hast obstinately refused to humble thyself before Me; send My people away, that they may serve Me.

(TJ) And Mosheh and Aharon went in unto Pharaoh, and said to him, Thus saith the Lord, the God of Israel, How long wilt thou refuse to humble thyself before Me? Let My people go, that they may worship before Me.

(R) to humble yourself: Heb. לֵעָנֹת, as the Targum [Onkelos] renders, לְאִתְכְּנָעָא, and it is derived from עָנִי. You have refused to be humble and meek before Me.

 ד. כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ אֶת עַמִּי הִנְנִי מֵבִיא מָחָר אַרְבֶּה בִּגְבֻלֶךָ:

Ki im-ma’en atah leshale’ach et-ami hineni mevi machar arbeh bigvulecha.

(JP) 4. For if you refuse to let [them] go, behold, tomorrow I am going to bring locusts into your borders.

(TO) For if thou refuse to release My people, behold, to‑morrow I will bring the locust into thy borders,

(TJ) But if thou refuse to let My people go, behold, to-morrow I bring the locust upon thy borders,

ה. וְכִסָּה אֶת עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת הָאָרֶץ וְאָכַל אֶת יֶתֶר הַפְּלֵטָה הַנִּשְׁאֶרֶת לָכֶם מִן הַבָּרָד וְאָכַל אֶת כָּל הָעֵץ הַצֹּמֵחַ לָכֶם מִן הַשָּׂדֶה:

Vekhisah et-ein ha’aretz velo yuchal lir’ot et-ha’aretz ve’achal et-yeter hapletah hanish’eret lachem min-habarad ve’achal et-kol-ha’etz hatzome’ach lachem min-hasadeh.

(JP) 5. And they will obscure the view of the earth, and no one will be able to see the earth, and they will eat the surviving remnant, which remains for you from the hail, and they will eat all your trees that grow out of the field.

(TO) and he shall cover the eye of the sun of the earth, (or, shall hide the sun (which is) the eye of the earth,[1]) so that it will not be possible to see the ground; and he will devour the residue which hath been spared (saved) and that hath been reserved to you from the hail, and will devour every tree which groweth up for you from the field;

(TJ) and they shall cover the face of the ground, so that it will be impossible to see the ground, and shall destroy the remainder that was spared to you from the hail, and destroy every tree which groweth for you out of the field.

(R) the view of the earth: Heb. עֵין הָאָרֶץ, the view of the earth.    and no one will be able: Heb. יוּכַל lit., and will not be able. The seer [will not be able] to see the earth, but [the text] speaks briefly.

ו. וּמָלְאוּ בָתֶּיךָ וּבָתֵּי כָל עֲבָדֶיךָ וּבָתֵּי כָל מִצְרַיִם אֲשֶׁר לֹא רָאוּ אֲבֹתֶיךָ וַאֲבוֹת אֲבֹתֶיךָ מִיּוֹם הֱיוֹתָם עַל הָאֲדָמָה עַד הַיּוֹם הַזֶּה וַיִּפֶן וַיֵּצֵא מֵעִם פַּרְעֹה:

Umal’u vateicha uvatei chol-avadeicha uvatey chol-Mitzrayim asher lo-ra’u avoteicha va’avot avoteicha miyom heyotam al-ha’adamah ad hayom hazeh vayifen vayetze me’im Par’oh.

(JP) 6. And your houses and the houses of all your servants and the houses of all the Egyptians will be filled, which your fathers and your fathers’ fathers did not see since the day they were on the earth until this day.’ ” [Therewith,] he turned and left Pharaoh.

(TO) and they shall fill thy house, and the houses of thy servants, and the houses of all the Mizraee, which thy fathers have not seen, nor the fathers of thy fathers, from the day they were upon the earth until this day. And he turned and went out from Pharaoh.

(TJ) And they shall fill thy house, and the houses of all thy servants, and the houses of the Mizraee, (the like of) which neither thy fathers nor thy forefathers have seen since the day that they were upon the earth unto this day. And he turned and went out from Pharaoh.

ז. וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת הָאֲנָשִׁים וְיַעַבְדוּ אֶת יְ־הֹוָ־ה אֱלֹהֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם:

Vayomeru avdei Par’oh elav ad-matai yihyeh zeh lanu lemokesh shalach et-ha’anashim veya’avdu et-HaShem Eloheihem haterem teda ki avdah Mitzrayim.

(JP) 7. Pharaoh’s servants said to him, “How long will this one be a stumbling block to us? Let the people go and they will worship their God. Don’t you yet know that Egypt is lost?”

(TO) And the servants of Pharaoh said to him, How long shall this man be an injury (stumbling‑block) to us? Send the men away, that they may serve before the Lord their God. Knowest thou not yet that Mizraim hath perished?

(TJ) And the servants of Pharaoh said, How long shall this man be a stumbling-block to us? Let the men be released, that they may worship before the Lord their God. Art thou not aware that by His hand it will be that the land of Mizraim shall be destroyed?

(R) Don’t you yet know: Heb. הִטֶרֶם תֵּדַע, do you not know yet that Egypt is lost?-[Rashi and Rashbam from targumim]

ח. וַיּוּשַׁב אֶת מֹשֶׁה וְאֶת אַהֲרֹן אֶל פַּרְעֹה וַיֹּאמֶר אֲלֵהֶם לְכוּ עִבְדוּ אֶת יְ־הֹוָ־ה אֱלֹהֵיכֶם מִי וָמִי הַהֹלְכִים:

Vayushav et-Moshe ve’et-Aharon el-Par’oh vayomer alehem lechu ivdu et-HaShem Eloheichem mi vami haholechim.

(JP) 8. [Thereupon,] Moses and Aaron were brought back to Pharaoh, and he said to them, “Go, worship the Lord your God. Who and who are going?”

(TO) And Mosheh and Aharon were made to return unto Pharaoh; and he said to them; Go, serve before the Lord your God: (but) who and who shall go?

(TJ) And he commanded to bring back Mosheh and Aharon to Pharaoh, and said to them, Go, worship before the Lord your God: but who are they that are to go?

(R) were brought back: They were brought back by a messenger, whom they [the Egyptians] sent after them, and they returned them to Pharaoh.     

 ט. וַיֹּאמֶר מֹשֶׁה בִּנְעָרֵינוּ וּבִזְקֵנֵינוּ נֵלֵךְ בְּבָנֵינוּ וּבִבְנוֹתֵנוּ בְּצֹאנֵנוּ וּבִבְקָרֵנוּ נֵלֵךְ כִּי חַג יְ־הֹוָ־ה לָנוּ:

Vayomer Moshe bine’areynu uvizkeneinu nelech bevaneynu uvivnotenu betzonenu uvivkarenu nelech ki chag-HaShem lanu.

(JP) 9. Moses said, “With our youth and with our elders we will go, with our sons and with our daughters, with our flocks and with our cattle we will go, for it is a festival of the Lord to us.”

(TO) And Mosheh said, With our young ones and with our old men will we go; with our sons and with our daughters, with our sheep and with our oxen, will we go; for we have a feast before the Lord.

(TJ) And Mosheh said, With our children and with our old men will we go; with our sons and with our daughters we will go; with our sheep and with our oxen we will go; for we have a solemn feast before the Lord.

י. וַיֹּאמֶר אֲלֵהֶם יְהִי כֵן יְ־הֹוָ־ה עִמָּכֶם כַּאֲשֶׁר אֲשַׁלַּח אֶתְכֶם וְאֶת טַפְּכֶם רְאוּ כִּי רָעָה נֶגֶד פְּנֵיכֶם:

Vayomer alehem yehi chen HaShem imachem ka’asher ashalach etchem ve’et-tapchem re’u ki ra’ah neged peneichem.

(JP) 10. So he [Pharaoh] said to them, “So may the Lord be with you, just as I will let you and your young children out. See that evil is before your faces.

(TO) And he said to them, So be the Word of the Lord in your help when I send you away and your little ones: beware, for the evil that you are thinking to do will be turned against your faces.

(TJ) And he said to them, So may the Word of the Lord be a help to you: (but) how can I release (both) you and your children? The evil offence is in the look of your faces:

(R) just as I will let you… out: and surely I will not let the flocks and the cattle out as you said. See that evil is before your faces: [Understand this] as the Targum [Onkelos] renders it. I have [also] heard an Aggadic midrash, however [which explains the passage as follows]: There is a star named Ra’ah [i.e., רָעָה meaning evil]. Pharaoh said to them [Moses and Aaron], “With my astrology I see that star ascending toward you in the desert [where you would like to go], and that is a sign of blood and slaughter.” When the Israelites sinned with the calf, and the Holy One, blessed be He, sought to kill them, Moses said in his prayer, “Why should the Egyptians say, ‘With Ra’ah He took them out…?’” (Exod. 32:12) This is what he [Pharaoh] said to them, “See that Ra’ah [evil] is opposite your faces,” [implying that their blood would be shed in the desert]. Immediately, “The Lord repented of the Ra’ah [the sign of the star]” (Exod. 32:14), and He turned the bloodshed [symbolized by this star] into the blood of the circumcision, for Joshua [in fact] circumcised them. This is the meaning of what is said: “This day I have rolled away the reproach of the Egyptians from you” (Josh. 5:9), for they were saying to you, “We see blood over you in the desert.” -[from Midrash Shir Hashirim, Wertheimer 1:2]:

 יא. לֹא כֵן לְכוּ נָא הַגְּבָרִים וְעִבְדוּ אֶת יְ־הֹוָ־ה כִּי אֹתָהּ אַתֶּם מְבַקְשִׁים וַיְגָרֶשׁ אֹתָם מֵאֵת פְּנֵי פַרְעֹה:

Lo chen lechu-na hagevarim ve’ivdu et-HaShem ki otah atem mevakshim vayegaresh otam me’et penei Par’oh.

(JP) 11. Not so; let the men go now and worship the Lord, for that is what you request.” And he chased them out from before Pharaoh.

(TO) Not so: but let the men go and serve before the Lord; for it was that which you demanded. And they were driven from before Pharaoh.

(TJ) (you think to go onward) in the way that you would walk, till the time that you shall have come to the house of the place of your habitation. (It shall be) not so as ye devise; but the men only shall go and worship before the Lord; for that it was which ye demanded. And he drave them out from before the face of Pharaoh.

(R) Not so: as you have said [that you want] to take the young children with you, but let the men go and worship the Lord. — [from Jonathan]                 for that is what you request: ([meaning] that worship) you have requested until now, [telling me,] “Let us offer and sacrifice to our God” (Exod. 5:8), and young children do not usually offer up sacrifices. — [from Exod. Rabbah 13:5] And he chased them out: This is elliptical, for it does not specify who the chaser was.

Daily Torah Portion with Rashi’s Commentary

Va’eira part 7 Shemot (Exodus)

Chapter 9

יז. עוֹדְךָ מִסְתּוֹלֵל בְּעַמִּי לְבִלְתִּי שַׁלְּחָם:

Odecha mistolel be’ami levilti shalecham.

(JP) 17. If you still tread upon My people, not letting them out,

(TO) Until now hast thou kept My people down,[7] that thou mayest not release them.

(TJ) but verily I have spared thee alive, not that I may benefit thee, but that My power may be made manifest to thee, and that My Holy Name may be made known in all the earth. Hitherto hast thou tyrannized over My people, instead of releasing them. [JERUSALEM. Relentlessly.]

(R) If you still tread upon My people: Heb. מִסְךְתּוֹלֵל, as the Targum [Onkelos] renders: כְּבִישַׁתבֵּיהּ בְּעַמִי. This is an expression of a highway (מְסִלָה) (Num. 20:19), rendered by the Targum אֹרַח כְּבִישָׁא, a trodden road, and in Old French, calcher, to trample underfoot. I already explained at the end of [the section entitled] וַיְהִי מִקֵץ (Gen. 44:16) that in every word of which the first root letter is “sammech,” when used in the “hithpa’el” form, the “tav” of the prefix is placed in the middle of the root letters, such as here, and such as “and the grasshopper will drag itself along (וְיִסְךְתַּבֵל) ” (Eccl. 12:5) from the root סבל “that you rule (תִשְךְתָּרֵר) over us” (Num. 16:13), an expression of a prince (שַֹר) and a ruler; “I looked (מִסְךְתַּכַּל)” (Dan. 7:8). [Actually, the word is מִשְֹךְתַּכַּל, but the same rule applies for a “sin” as for a “sammech.”]

יח. הִנְנִי מַמְטִיר כָּעֵת מָחָר בָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּמִצְרַיִם לְמִן הַיּוֹם הִוָּסְדָה וְעַד עָתָּה:

Hineni mamtir ka’et machar barad kaved me’od asher lo-hayah chamohu beMitzrayim lemin-hayom hivasdah ve’ad-atah.

(JP) 18. behold, I am going to rain down at this time tomorrow a very heavy hail, the likes of which has never been in Egypt from the day of its being founded until now.

(TO) . Behold, I will cause to come down, as at this time tomorrow, hail most mighty, the like of which hath never been in Mizraim from the day that it was founded until now.

(TJ) Behold, at this time tomorrow I will cause to come down from the treasures of the heavens a mighty hall, the like of which hath never been in Mizraim since the day when men were settled upon it until now.

(R) at this time tomorrow: [Heb. כָּעֵתמָחָר lit., at the time tomorrow, meaning] at this time tomorrow. He made a scratch on the wall [to demonstrate that] “Tomorrow, when the sun reaches here, the hail will come down.” -[from Tanchuma, Va’era 16] its being founded: Heb. הִוָּסְדָה, when it was founded (נִסְיַסְּדָה). Every word whose first root letter is “yud,” like יסד to found, ילד, to bear, ידע, to know, [and] יסר, to chastise, when it is used in the passive voice, a “vav” replaces the yud, like “its being founded הִוָסְדָה ” ; “she was born (הִוָלְדָה) ” (Hos. 2:5); “And… became known (וַיִוָדַע) ” (Esther 2: 22); “And to Joseph were born (וַיִוָלֵד) ” (Gen. 46:20); “A slave cannot be chastised ((יִוָּסֶר with words” (Prov. 29: 19).          

 יט. וְעַתָּה שְׁלַח הָעֵז אֶת מִקְנְךָ וְאֵת כָּל אֲשֶׁר לְךָ בַּשָּׂדֶה כָּל הָאָדָם וְהַבְּהֵמָה אֲשֶׁר יִמָּצֵא בַשָּׂדֶה וְלֹא יֵאָסֵף הַבַּיְתָה וְיָרַד עֲלֵהֶם הַבָּרָד וָמֵתוּ:

Ve’atah shlach ha’ez et-miknecha ve’et kol-asher lecha basadeh kol-ha’adam vehabehemah asher-yimatze vasadeh velo ye’asef habaytah veyarad alehem habarad vametu.

(JP) 19. And now, send, gather in your livestock and all that you have in the field, any man or beast that is found in the field and not brought into the house the hail shall fall on them, and they will die.” ‘ ”

(TO) And now, send, gather in thy cattle and all that thou hast in the field; for upon every man and beast that may be found in the field not gathered into the house the hail will fall, and they shall die.

(TJ) But now send, gather together thy flocks, and all that thou hast in the field (for) upon all men and cattle that are found in the field, and not gathered together within the house, will the hail come down, and they will die.

(R) send, gather in: Heb. הָעֵז, as the Targum [Onkelos] renders: שְׁלַח כְּנוֹֹש send, gather in. Likewise, “the inhabitants gathered הֵעִיזוּ ” (Isa. 10:31); “Gather (הָעִזוּ) the sons of Benjamin” (Jer. 6:1). and not brought into the house: Heb. יֵאָסֵף, an expression of bringing in.           

 כ. הַיָּרֵא אֶת דְּבַר יְ־הֹוָ־ה מֵעַבְדֵי פַּרְעֹה הֵנִיס אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ אֶל הַבָּתִּים:

Hayare et-dvar HaShem me’avdei Par’oh henis et-avadav ve’et-miknehu el-habatim.

(JP) 20. He who feared the word of the Lord of Pharaoh’s servants drove his servants and his livestock into the houses.

(TO) Who feared the word of the Lord among the servants of Pharaoh collected his servants and his cattle unto the houses;

(TJ) , (Job,) who reverenced the word of the Lord, among the servants of Pharaoh, gathered together his servants and his flocks within the house.

(R) drove: Heb. הֵנִיס, caused to flee, an expression derived from “and fled (וַיָנָס) ” (Exod. 4:3).      

 כא. וַאֲשֶׁר לֹא שָׂם לִבּוֹ אֶל דְּבַר יְ־הֹוָ־ה וַיַּעֲזֹב אֶת עֲבָדָיו וְאֶת מִקְנֵהוּ בַּשָּׂדֶה:

Va’asher lo-sam libo el-dvar HaShem vaya’azov et-avadav ve’et-miknehu basadeh.

(JP) 21. But he who did not pay attention to the word of the Lord left his servants and his livestock in the field.

(TO) but he who did not set his heart upon the word of the Lord, left his servants and his cattle in the field.

(TJ) But Bileam, who did not set his heart upon the word of the Lord, left his servants and his flocks in the field.

כב. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה נְטֵה אֶת יָדְךָ עַל הַשָּׁמַיִם וִיהִי בָרָד בְּכָל אֶרֶץ מִצְרָיִם עַל הָאָדָם וְעַל הַבְּהֵמָה וְעַל כָּל עֵשֶׂב הַשָּׂדֶה בְּאֶרֶץ מִצְרָיִם:

Vayomer HaShem el-Moshe neteh et-yadcha al-hashamayim vyhi varad bechol-eretz Mitzrayim al-ha’adam ve’al-habehemah ve’al kol-esev hasadeh be’eretz Mitzrayim.

(JP) 22. The Lord said to Moses, “Stretch forth your hand heavenward, and hail will be upon the entire land of Egypt, upon man and upon beast and upon all the vegetation of the field in the land of Egypt.”

(TO) And the Lord said to Mosheh, Uplift thy hand towards the heavens, and there shall be hail in all the land of Mizraim upon man, and beast, and every herb of the field throughout the land of Mizraim.

(TJ) And the Lord said to Mosheh, Uplift thy hand towards the height of the heavens, and there shall be hail on all the land of Mizraim, upon men, and upon beasts, and upon every herb of the field in the land of Mizraim.

(R) heavenward: Heb. עַל-הַֹשָמַיִם, lit., over the heavens. Toward the heavens. According to the Midrash Aggadah (Tanchuma, Va’era 15), however, [it means that] the Holy One, blessed be He, raised Moses above the heavens.

 כג. וַיֵּט מֹשֶׁה אֶת מַטֵּהוּ עַל הַשָּׁמַיִם וַי־הֹוָ־ה נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר יְ־הֹוָ־ה בָּרָד עַל אֶרֶץ מִצְרָיִם:

Vayet Moshe et-matehu al-hashamayim va’HaShem natan kolot uvarad vatihalach-esh artzah vayamter HaShem barad al-eretz Mitzrayim.

(JP) 23. So Moses stretched forth his staff heavenward, and the Lord gave forth thunder and hail, and fire came down to the earth, and the Lord rained down hail upon the land of Egypt.

(TO) And Mosheh lifted up the rod towards the heavens, and the Lord sent thunders, (voices,) and hail, and fire going upon the ground: and the Lord rained hail upon the land of Mizraim,

(TJ) And Mosheh lifted up his rod toward the height of the heavens, and the Lord gave forth thunders and hailstones with flaming, fire upon the ground; the Lord made the hail descend upon the land of Mizraim.

כד. וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּכָל אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגוֹי:

Vayehi varad ve’esh mitlakachat betoch habarad kaved me’od asher lo-hayah chamohu bechol-eretz Mitzrayim me’az hayetah legoy.

(JP) 24. And there was hail, and fire flaming within the hail, very heavy, the likes of which had never been throughout the entire land of Egypt since it had become a nation.

(TO) and there was hail, and fire flaming among the hail, very mighty, such as the like of had not been in all the land of Mizraim since the time it had been for a people.

(TJ) And there was hail, and fire darting among the hail with exceeding force: unto it had never been the like in all the land of Mizraim ever since it was a nation and a kingdom.

(R) flaming within the hail: [This was] a miracle within a miracle. The fire and hail intermingled. Although hail is water, to perform the will of their Maker they made peace between themselves [that the hail did not extinguish the fire nor did the fire melt the hail]. — [from Tanchuma, Va’era 14]

 כה. וַיַּךְ הַבָּרָד בְּכָל אֶרֶץ מִצְרַיִם אֵת כָּל אֲשֶׁר בַּשָּׂדֶה מֵאָדָם וְעַד בְּהֵמָה וְאֵת כָּל עֵשֶׂב הַשָּׂדֶה הִכָּה הַבָּרָד וְאֶת כָּל עֵץ הַשָּׂדֶה שִׁבֵּר:

Vayach habarad bechol-eretz Mitzrayim et kol-asher basadeh me’adam ve’ad-behemah ve’et kol-esev hasadeh hikah habarad ve’et-kol-etz hasadeh shiber.

(JP) 25. The hail struck throughout the entire land of Egypt, all that was in the field, both man and beast, and the hail struck all the vegetation of the field, and it broke all the trees of the field.

(TO) And the hail smote in all the land of Mizraim all that was in the field from man to cattle, and every herb of the field the hail struck, and every tree of the field it brake.

(TJ) And the hail smote in all the land of Mizraim whatsoever was in the field, of men and of cattle, and all the herbage of the field the hail smote, and every tree of the field it shattered and uprooted.

כו. רַק בְּאֶרֶץ גֹּשֶׁן אֲשֶׁר שָׁם בְּנֵי יִשְׂרָאֵל לֹא הָיָה בָּרָד:

Rak be’eretz Goshen asher-sham benei Yisrael lo hayah barad.

(JP) 26. Only in the land of Goshen, where the children of Israel were, there was no hail.

(TO) Only in the land of Goshen, where the sons of Israel were, there was no hail.

(TJ) Only in the land of Goshen, where the children of Israel were, there was no hail.

כז. וַיִּשְׁלַח פַּרְעֹה וַיִּקְרָא לְמֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר אֲלֵהֶם חָטָאתִי הַפָּעַם יְ־הֹוָ־ה הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים:

Vayishlach Par’oh vayikra le-Moshe ule-Aharon vayomer alehem chatati hapa’am HaShem hatzadik va’ani ve’ami haresha’im.

(JP) 27. So Pharaoh sent and summoned Moses and Aaron and said to them, “I have sinned this time. The Lord is the righteous One, and I and my people are the guilty ones.

(TO) And Pharaoh sent and called for Mosheh and Aharon, and said to them, I have sinned this time; the Lord is righteous, and I and my people are guilty.

(TJ) And Pharaoh sent certain to call Mosheh and Aharon; and he said to them, This time I have sinned. I know that the Lord is a righteous God, and that I and my people have deserved every one of these plagues.

 כח. הַעְתִּירוּ אֶל יְ־הֹוָ־ה וְרַב מִהְיֹת קֹלֹת אֱ־לֹהִים וּבָרָד וַאֲשַׁלְּחָה אֶתְכֶם וְלֹא תֹסִפוּן לַעֲמֹד:

Hatiru el-HaShem verav miheyot kolot Elohim uvarad va’ashalechah etchem velo tosifun la’amod.

(JP) 28. Entreat the Lord, and let it be enough of God’s thunder and hail, and I will let you go, and you shall not continue to stand.”

(TO) Pray before the Lord that relief may be multiplied before Him, so that there may be upon us no more thunders of malediction like these before the Lord, nor hail; and I will send you away, and will not continue to detain you.

(TJ) Intercede before the Lord, that with Him it may be enough, and there may be no more maledictory thunders nor hail from the presence of the Lord; and I will release you, and no longer hinder.

(R) and let it be enough: It is enough for Him what He has already brought down. — [after Jonathan ben Uzziel]

 כט. וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ אֶת כַּפַּי אֶל יְ־הֹוָ־ה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה עוֹד לְמַעַן תֵּדַע כִּי לַי־הֹוָ־ה הָאָרֶץ:

Vayomer elav Moshe ketzeti et-ha’ir efros et-kapai el-HaShem hakolot yechdalun vehabarad lo yihyeh-od lema’an teda ki l’HaShem ha’aretz.

(JP) 29. And Moses said to him, “When I leave the city, I will spread my hands to the Lord. The thunder will cease, and there will be no more hail, in order that you know that the land is the Lord’s.

(TO) And Mosheh said to him, When I shall have gone out of the city, I will spread forth my hands in prayer before the Lord, and the thunders shall cease, and there shall be no more hail, that you may know that the earth is the Lord’s.

(TJ) And Mosheh said to him, When I have gone out from thee into the city, I will outspread my hands in prayer before the Lord, and the thunders shall cease, and there shall be no more hail; that you may know that the earth is the Lord’s.

(R) When I leave the city: Heb. כְּצֵאתִי אֶת-הָעִיר, [equivalent to] מִן-הָעִיר, [lit., when I go out] from the city, but within the city he did not pray, because it was full of idols. — [from Exod. Rabbah 12:5]

ל. וְאַתָּה וַעֲבָדֶיךָ יָדַעְתִּי כִּי טֶרֶם תִּירְאוּן מִפְּנֵי יְ־הֹוָ־ה אֱ־לֹהִים:

Ve’atah va’avadeicha yadati ki terem tir’un mipenei HASHEM Elokim.

(JP) 30. But you and your servants I know that you still do not fear the Lord God,

(TO) But (as for) thee and thy servants, I know that as yet ye are not humbled before the Lord God.

(TJ) But I know that thou and thy servants release the people, they will have to be afraid before the Lord God.

(R) you still do not fear: Heb. טֶרֶם ךְתִּירְאוּן, you do not yet fear, and so every [instance of] טֶרֶם in the Scriptures means “not yet,” and it is not a term meaning “before.” [This is] like טֶרֶם יִֹשְכָּבוּ, [which Onkelos renders:] עַד לֹא שְׁכִיבוּ, “They had not yet retired” (Gen. 19:4); טֶרֶם יִצְמָח, [which Onkelos renders:] עַד לֹא צְמָח, “neither did…yet grow” (Gen. 2:5). This too means the same. [I.e.,] I know that you still do not fear [God], and as soon as relief comes, you will continue in your corruption. — [from Onkelos]

 לא. וְהַפִּשְׁתָּה וְהַשְּׂעֹרָה נֻכָּתָה כִּי הַשְּׂעֹרָה אָבִיב וְהַפִּשְׁתָּה גִּבְעֹל:

Vehapishtah vehase’orah nukatah ki hase’orah aviv vehapishtah giv’ol.

(JP) 31. though the flax and the barley have been broken, for the barley is in the ear, and the flax is in the stalk.

(TO) And the flax and the barley were smitten, because the barley was earing and the flax was in flower:

(TJ) And the flax and the barley were beaten down, because the barley was in the ear, and the flax was making pods. [JERUSALEM. The flax was (making) pods, for it had cast its flowers.]

(R) though the flax and the barley have been broken: Heb. נֻכָּתָה, has been broken, an expression similar to “Pharaoh-Neco (פַּרְעֹה נְכֹה) ” [the lame Pharaoh] (II Kings 23: 29); “broken-hearted (נְכָאִים) ” (Isa. 16:7); and likewise, “have not been broken (נֵכּוּ)” (below, verse 32). It is incorrect to interpret it as an expression of smiting (הַכָּאָה), because a “nun” does not come in place of a “hey,” that נֻכָּתָה should be explained like הֻכָּתָה, smitten, and נֻכּוּ like הֻכּוּ, smitten. The “nun” is, however, a root letter in the word, and it is of the same form as “and his bones are dislocated (ֹשֻפּוּ) ” (Job 33:21).

for the barley is in the ear: It has already ripened and is standing in its stalks, and they have been broken and have fallen. Likewise, the flax has already grown and has become hardened [enough] to stand in its stalks. the barley is in the ear: Heb. אָבִיב, it has stood in its stalks, an expression like “the green plants of (בְּאִבֵּי) the valley ” (Song of Songs 6:11).

לב. וְהַחִטָּה וְהַכֻּסֶּמֶת לֹא נֻכּוּ כִּי אֲפִילֹת הֵנָּה:

Vehachitah vehakusemet lo nuku ki afilot henah.

(JP) 32. The wheat and the spelt, however, have not been broken because they ripen late.”

(TO) but the wheat and the spelt were not smitten, for they were later.

(TJ) But the wheat and the spelt were not smitten, because they are later.

(R) because they ripen late: Heb. אִפִילֹת, late, and they were still tender and were able to withstand the hard [hail]. Although it says: “and the hail struck all the vegetation of the field” (verse 25), the simple meaning of the verse may be explained as referring to the herbs that were standing in their stalks, which could be smitten by the hail. In the Midrash of Rabbi Tanchuma (Va’era 16), some of our Rabbis differed with this and interpreted כִּי אִפִילֹת to mean that “wonders of wonders (פִּלְאֵי פְלָאוֹת) ” were wrought for them, that they were not smitten.

לג. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה אֶת הָעִיר וַיִּפְרֹשׂ כַּפָּיו אֶל יְ־הֹוָ־ה וַיַּחְדְּלוּ הַקֹּלוֹת וְהַבָּרָד וּמָטָר לֹא נִתַּךְ אָרְצָה:

Vayetze Moshe me’im Par’oh et-ha’ir vayifros kapav el-HaShem vayachdelu hakolot vehabarad umatar lo-nitach artzah.

(JP) 33. Moses went away from Pharaoh, out of the city, and he spread out his hands to the Lord, and the thunder and the hail ceased, and rain did not come down to earth.

(TO) And Mosheh went out of the city from Pharaoh, and spread forth his hands in prayer before the Lord, and the thunders ceased, and the hail and the rain which had descended came not (more) upon the earth.

(TJ) And Mosheh and Aharon went out from Pharaoh to the suburb, and he stretched out his hands in prayer before the Lord, and the thunders of the curse were withheld, and the hail and rain that were descending came not on the earth.

(R) did not come down: Heb. לֹא נִךְתַּ, did not reach. Even those [hailstones] that were in the air did not reach the ground. Similarly: וַךְתִּךְתַּ עָלֵינוּ, “the curse and the oath” of Ezra (sic) (Dan. 9:11), [which means they] have befallen us. Menachem (Machbereth Menachem, p. 184), however, classified it (נִךְתַּ) in the group headed by “As silver is melted (כְּהִךְתּוּ) ” (Ezek. 22:22), an expression of pouring [molten] metal, and I approve of his words, as the Targum renders וַיִצֹק (Exod. 38:5) as וְאַךְתִּי, “And he cast,” [and], לָדֶקֶת (Exod. 38:27) as לְאַךְתָּכָא, “to cast.” This too, לֹא נִךְתַּ אָרְצָה, means: was not poured to earth.

לד. וַיַּרְא פַּרְעֹה כִּי חָדַל הַמָּטָר וְהַבָּרָד וְהַקֹּלֹת וַיֹּסֶף לַחֲטֹא וַיַּכְבֵּד לִבּוֹ הוּא וַעֲבָדָיו:

Vayar Par’oh ki-chadal hamatar vehabarad vehakolot vayosef lachato vayachbed libo hu va’avadav.

(JP) 34. And Pharaoh saw that the rain, the hail, and the thunder had ceased; so he continued to sin, and he strengthened his heart, he and his servants.

(TO) And Pharaoh saw that the rain had ceased, and the hail and the thunders, and he added yet to sin, and hardened his heart, he and his servants.

(TJ) And Pharaoh saw that the rain and hail and the thunders of the curse had ended, and he added to sin, and made strong the design of his heart, both he and his servants.

לה. וַיֶּחֱזַק לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר דִּבֶּר יְ־הֹוָ־ה בְּיַד מֹשֶׁה:

Vayechezak lev Par’oh velo shilach et-benei Yisrael ka’asher diber HaShem beyad-Moshe

(JP) 35. And the Lord made Pharaoh’s heart strong, and he did not let the children of Israel go out, as the Lord had spoken through the hand of Moses.

(TO) And the heart of Pharaoh was hardened, and he would not send away the sons of Israel, as the Lord had spoken by the hand of Mosheh.

(TJ) And Pharaoh’s heart was made obstinate, and he would not release the children of Israel, as the Lord had said through Mosheh.

Va’eira part 6 Shemot (Exodus)

Chapter 8

 יט. וְשַׂמְתִּי פְדֻת בֵּין עַמִּי וּבֵין עַמֶּךָ לְמָחָר יִהְיֶה הָאֹת הַזֶּה:

Vesamti fedut bein ami uvein amecha lemachar yihyeh ha’ot hazeh.

(JP) 19. And I will make a redemption between My people and your people; this sign will come about tomorrow.” ‘ ”

(TO) And I will ordain redemption to My people, but upon thy people shall be the plague. Tomorrow shall this sign be.

(TJ) And I will appoint redemption for My people, and upon thy people will I lay the plague: tomorrow this sign shall be.

(R) And I will make a redemption: which will set apart My people from your people.

כ. וַיַּעַשׂ יְ־הֹוָ־ה כֵּן וַיָּבֹא עָרֹב כָּבֵד בֵּיתָה פַרְעֹה וּבֵית עֲבָדָיו וּבְכָל אֶרֶץ מִצְרַיִם תִּשָּׁחֵת הָאָרֶץ מִפְּנֵי הֶעָרֹב:

Vaya’as HaShem ken vayavo arov kaved beitah Par’oh uveit avadav uvechol-eretz Mitzrayim tishachet ha’aretz mipenei he’arov.

(JP) 20. The Lord did so, and a heavy mixture of noxious creatures came to Pharaoh’s house and his servants’ house, and throughout the entire land of Egypt, the land was destroyed because of the mixture of noxious creatures.

(TO) And the Lord did so; and the aroba came with strength into the house of Pharoh, and into the house of his servants, and into all the land of Mizraim; and the land was destroyed before the aroba.

(TJ) And the Lord did so; and sent the mixed multitude of wild beasts in strength to the house of Pharaoh, and to the house of his servants and in all the land of Mizraim the inhabitants of the land were devastated from the swarm of wild beasts.

(R) The land was destroyed: the land was destroyed [as Onkelos translates] the land was destroyed

 כא. וַיִּקְרָא פַרְעֹה אֶל מֹשֶׁה וּלְאַהֲרֹן וַיֹּאמֶר לְכוּ זִבְחוּ לֵאלֹהֵיכֶם בָּאָרֶץ:

Vayikra Par’oh el-Moshe ule-Aharon vayomer lechu zivechu le-Eloheichem ba’aretz.

(JP) 21. Thereupon, Pharaoh summoned Moses and Aaron, and he said, “Go, sacrifice to your God in the land.”

(TO) And Pharaoh called for Mosheh and Aharon, and said, Go, sacrifice before your God in the land.

(TJ) And Pharaoh called to Mosheh and to Aharon., saying, Go, worship with festival sacrifices before the Lord your God in this land.

(R) Go, sacrifice… in the land: in your place, and do not go into the desert.   

 כב. וַיֹּאמֶר מֹשֶׁה לֹא נָכוֹן לַעֲשׂוֹת כֵּן כִּי תּוֹעֲבַת מִצְרַיִם נִזְבַּח לַי־הֹוָ־ה אֱלֹהֵינוּ הֵן נִזְבַּח אֶת תּוֹעֲבַת מִצְרַיִם לְעֵינֵיהֶם וְלֹא יִסְקְלֻנוּ:

Vayomer Moshe lo nachon la’asot ken ki to’avat Mitzrayim nizbach l’HaShem Eloheinu hen nizbach et-to’avat Mitzrayim le’eineihem velo yiskelunu.

(JP) 22. But Moses said, “It is improper to do that, for we will sacrifice the abomination of the Egyptians to our God. Will we sacrifice the deity of the Egyptians before their eyes, and they will not stone us?

(TO) But Mosheh said, It will not be fitting to do so; because the animals which the Mizraee worship we shall take to sacrifice before the Lord our God. Behold, should we immolate the animal which the Mizraee worship, would they not stone us when they saw it?

(TJ) . But Mosheh said, It will not be right to do so; because we shall take sheep, which are the abomination of the Mizraee, and offer them before the Lord our God. Behold if we offer the abomination of the Mizraee before them, they would stone us with stones as an act of justice.

(R) the abomination of the Egyptians: Heb. ךְתּוֹעִבַתמִצְרַיִם, the deity of the Egyptians, like “and for Milcom, the abomination of the children of Ammon” (II Kings 23:13), but for the Jews, [Scripture] calls it an abomination. It may also be explained in another manner: the abomination of the Egyptians: Our slaughtering is a hateful thing to the Egyptians, for we are slaughtering their deity. and they will not stone us: This is a question.                                                     

 כג. דֶּרֶךְ שְׁלֹשֶׁת יָמִים נֵלֵךְ בַּמִּדְבָּר וְזָבַחְנוּ לַי־הֹוָ־ה אֱלֹהֵינוּ כַּאֲשֶׁר יֹאמַר אֵלֵינוּ:

Derech shloshet yamim nelech bamidbar vezavachnu l’HaShem Eloheinu ka’asher yomar eleinu.

(JP) 23. Let us go [for] a three day journey in the desert and sacrifice to the Lord, our God, as He will say to us.”

(TO) A journey of three days will we go into the desert, and sacrifice before the Lord our God, as He hath told us.

(TJ) We will go three days journey into the wilderness to offer the festival sacrifices before our God, as He hath bidden us.

כד. וַיֹּאמֶר פַּרְעֹה אָנֹכִי אֲשַׁלַּח אֶתְכֶם וּזְבַחְתֶּם לַי־הֹוָ־ה אֱלֹהֵיכֶם בַּמִּדְבָּר רַק הַרְחֵק לֹא תַרְחִיקוּ לָלֶכֶת הַעְתִּירוּ בַּעֲדִי:

Vayomer Par’oh anochi ashalach etchem uzevachtem l’HaShem Eloheichem bamidbar rak harchek lo-tarchiku lalechet hatiru ba’adi.

(JP) 24. Pharaoh said, “I will let you go out, and you will sacrifice to the Lord, your God, in the desert, but do not go far away; entreat [Him] on my behalf.”

(TO) And Pharaoh said, I will send you away, that you may sacrifice before the Lord your God in the desert; only you shall not go farther and farther: pray also for me.

(TJ) And Pharaoh said, I will release you to sacrifice before the Lord your God in the wilderness, only you shall not go to a greater distance. Pray, (too,) for me.

כה. וַיֹּאמֶר מֹשֶׁה הִנֵּה אָנֹכִי יוֹצֵא מֵעִמָּךְ וְהַעְתַּרְתִּי אֶל יְ־הֹוָ־ה וְסָר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ מָחָר רַק אַל יֹסֵף פַּרְעֹה הָתֵל לְבִלְתִּי שַׁלַּח אֶת הָעָם לִזְבֹּחַ לַי־הֹוָ־ה:

Vayomer Moshe hineh anochi yotze me’imach vehatarti el-HaShem vesar he’arov miPar’oh me’avadav ume’amo machar rak al-yosef Par’oh hatel levilti shalach et-ha’am lizboach l’HaShem.

(JP) 25. Moses said, “Behold, I am going away from you, and I will entreat the Lord, and the mixture of noxious creatures will depart from Pharaoh, from his servants, and from his people tomorrow. Only let Pharaoh not tease anymore, by not letting the people go to sacrifice to the Lord.”

(TO) . And Mosheh said, Behold I will go out from being with thee, and will pray before the Lord, and He will remove the aroba from Pharaoh, and from his servants, and his people, tomorrow; only let Pharaoh no more be false[5] in not sending away the people to sacrifice unto the Lord.

(TJ) And Mosheh said, I will go forth from thee, and pray before the Lord to remove the swarm of wild beasts from Pharaoh, and from his servants, and from his people, to‑morrow; only let not Pharaoh add to deceive, in not releasing the people to offer the festal sacrifices before the Lord.

(R)  tease: Heb. הָתֵל, [like] לְהָתֵל, to tease. [The literal translation is: let Pharaoh stop teasing.]     

כו. וַיֵּצֵא מֹשֶׁה מֵעִם פַּרְעֹה וַיֶּעְתַּר אֶל יְ־הֹוָ־ה:

Vayetze Moshe me’im Par’oh vayetar el-HaShem.

(JP) 26. So Moses went away from Pharaoh and entreated the Lord.

(TO) . And Mosheh went out from before Pharaoh, and prayed before the Lord.

(TJ) And Mosheh went out from Pharaoh, and prayed before the Lord;

(R) and entreated the Lord: Heb. וַיֶעְתַּר, he exerted himself in prayer. Similarly, if [Scripture] meant to say וַיַעְתִּיר, it could have said it, and that would mean that he increased [words] in prayer. Now, however, because it uses the וַיִפְעַל form, it means that he exerted himself to pray [devoutly].

כז. וַיַּעַשׂ יְ־הֹוָ־ה כִּדְבַר מֹשֶׁה וַיָּסַר הֶעָרֹב מִפַּרְעֹה מֵעֲבָדָיו וּמֵעַמּוֹ לֹא נִשְׁאַר אֶחָד:

Vaya’as HaShem kidvar Moshe vayasar he’arov miPar’oh me’avadav ume’amo lo nish’ar echad.

(JP) 27. And the Lord did according to Moses’ word, and He removed the mixture of noxious creatures from Pharaoh, from his servants, and from his people; not one was left.

(TO) And the Lord did according to the word of Mosheh, and removed the aroba from. Pharaoh and his servants, and his people; not one remained.

(TJ) and the Lord did according to the word of the prayer of Mosheh, and removed the swarm of wild beasts from Pharaoh, and from his servants, and from his people; not one was left.

(R) and He removed the mixture of noxious creatures: But they did not die as the frogs had died, for had they [the creatures] died, they [the Egyptians] would have derived benefit from the [animals’] hides. — [from Tanchuma, Va’era 14]

כח. וַיַּכְבֵּד פַּרְעֹה אֶת לִבּוֹ גַּם בַּפַּעַם הַזֹּאת וְלֹא שִׁלַּח אֶת הָעָם:

Vayachbed Par’oh et-libo gam bapa’am hazot velo shilach et-ha’am.

(JP) 28. But Pharaoh hardened his heart this time also, and he did not let the people go.

(TO) But Pharaoh hardened his heart this time also, and would not dismiss the people.

(TJ) Yet did Pharaoh strengthen the design of his heart this time also, and released not the people.

(R) this time also: Although he said, “I will let you go out,” he did not keep his promise.

Chapter 9

א. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה בֹּא אֶל פַּרְעֹה וְדִבַּרְתָּ אֵלָיו כֹּה אָמַר יְ־הֹוָ־ה אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי:

Vayomer HaShem el-Moshe bo el-Par’oh vedibarta elav koh amar HaShem Elohei ha’Ivrim shalach et-ami veya’avduni.

(JP) 1. The Lord said to Moses, “Come to Pharaoh and speak to him, ‘So said the Lord, God of the Hebrews, “Let My people go, that they may serve Me.

(TO) [IX]And the Lord said to Mosheh, Go in unto Pharaoh and say to him: Thus saith the Lord, the God of the Jehudaee; Send My people away, that they may serve before Me:

(TJ) IX. And the Lord said to Mosheh, Go in to Pharaoh, and say to him, Thus saith the Lord, the God of the Jehudaee, Emancipate My people, that they may worship before Me.

ב. כִּי אִם מָאֵן אַתָּה לְשַׁלֵּחַ וְעוֹדְךָ מַחֲזִיק בָּם:

Ki im-ma’en atah leshale’ach ve’odecha machazik bam.

(JP) 2. For if you refuse to let them go, and you still hold on to them,

(TO) if thou refuse to send them away, ‑and thou hast kept them until now,
(TJ) But if thou refuse to release, and hitherto thou hast constrained them,

(R) hold on to them: Heb. מַחִזִיק בָּם, hold on to them, similar to “and take hold (וְהֶחֱזִיקָה) of his private parts” (Deut. 25:11).

 ג. הִנֵּה יַד יְ־הֹוָ־ה הוֹיָה בְּמִקְנְךָ אֲשֶׁר בַּשָּׂדֶה בַּסּוּסִים בַּחֲמֹרִים בַּגְּמַלִּים בַּבָּקָר וּבַצֹּאן דֶּבֶר כָּבֵד מְאֹד:

Hineh yad HaShem hoyah bemiknecha asher basadeh basusim bachamorim bagmalim babakar uvatzon dever kaved me’od.

(JP) 3. behold, the hand of the Lord will be upon your livestock that is in the field, upon the horses, upon the donkeys, upon the camels, upon the cattle, and upon the sheep, a very severe pestilence.

(TO) ‑behold, a plague from before the Lord shall be upon thy cattle which are in the field; upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep, a very great death.

(TJ) behold, the stroke of the Lord’s hand shall be as it hath not been yet, upon thy cattle that are in the field, upon the horses, and upon the asses, upon the camels, oxen, and sheep, with a very mighty death. [JERUSALEM. Great conturbation.]

(R) behold, the hand of the Lord will be: Heb. הוֹיָה. This is the present tense, for so it is said in the feminine gender: in the past הָיְתָה, in the future ךְתִּהְיֶה, and in the present הוֹיָה, like עוֹשָֹה (does), רוֹצָה (wants), רוֹעָה (pastures).                                                                      

ד. וְהִפְלָה יְ־הֹוָ־ה בֵּין מִקְנֵה יִשְׂרָאֵל וּבֵין מִקְנֵה מִצְרָיִם וְלֹא יָמוּת מִכָּל לִבְנֵי יִשְׂרָאֵל דָּבָר:

Vehiflah HaShem bein mikneh Yisrael uvein mikneh Mitzrayim velo yamut mikol-livnei Yisrael davar.

(JP) 4. And the Lord will make a separation between the livestock of Israel and the livestock of Egypt, and nothing of the children of Israel will die. ” ‘ ”

(TO) But the Lord will make distinction between the cattle of Israel and the cattle of the

Miz­raee; and of all that the children of Israel possess not one shall die.

(TJ) And the Lord will work wonders between the flocks of Israel and the flocks of the Mizraee, that not any of those which belong to the sons of Israel shall die.

(R) will make a separation: Heb. וְהִפְלָה, will set apart.              

 ה. וַיָּשֶׂם יְ־הֹוָ־ה מוֹעֵד לֵאמֹר מָחָר יַעֲשֶׂה יְ־הֹוָ־ה הַדָּבָר הַזֶּה בָּאָרֶץ:

Vayasem HaShem mo’ed lemor machar ya’aseh HaShem hadavar hazeh ba’aretz.

(JP) 5. The Lord set an appointed time, saying, “Tomorrow, God will do this thing in the land.”

(TO) And the Lord set a time,[6] saying, To‑morrow will the Lord do this thing in the land.

(TJ) And the Lord set a time, saying, To‑morrow will the Lord do this thing in the land.

ו. וַיַּעַשׂ יְ־הֹוָ־ה אֶת הַדָּבָר הַזֶּה מִמָּחֳרָת וַיָּמָת כֹּל מִקְנֵה מִצְרָיִם וּמִמִּקְנֵה בְנֵי יִשְׂרָאֵל לֹא מֵת אֶחָד:

Vaya’as HaShem et-hadavar hazeh mimochorat vayamot kol mikneh Mitzrayim umimikneh venei-Yisrael lo-met echad.

(JP) 6. God did this thing on the morrow, and all the livestock of the Egyptians died, but of the livestock of the children of Israel not one died.

(TO) And the Lord did that thing on the following day, and all the cattle of the Mizraee died; but of the cattle of the sons of Israel died not one.

(TJ) And the Lord did that thing the day after, and all the cattle of the Mizraee died; but of the cattle of the sons of Israel died not one.

ז. וַיִּשְׁלַח פַּרְעֹה וְהִנֵּה לֹא מֵת מִמִּקְנֵה יִשְׂרָאֵל עַד אֶחָד וַיִּכְבַּד לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת הָעָם:

Vayishlach Par’oh vehineh lo-met mimikneh Yisrael ad-echad vayichbad lev Par’oh velo shilach et-ha’am.

(JP) 7. And Pharaoh sent, and behold, not even one of the livestock of Israel died, but Pharaoh’s heart became hardened, and he did not let the people out.

(TO) And Pharaoh sent, and, behold, not one of the cattle of the sons of Israel had died. And Pharaoh’s heart was hardened, and he would not send the people away.

(TJ) And Pharaoh sent certain to look; and, behold, not one of the cattle of the sons of Israel had died, not even one. But the disposition of Pharaoh, heart was aggravated, and he would not release the people.

ח. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה וְאֶל אַהֲרֹן קְחוּ לָכֶם מְלֹא חָפְנֵיכֶם פִּיחַ כִּבְשָׁן וּזְרָקוֹ מֹשֶׁה הַשָּׁמַיְמָה לְעֵינֵי פַרְעֹה:

Vayomer HaShem el-Moshe ve’el-Aharon kechu lachem melo chofneichem piach kivshan uzrako Moshe hashamaymah le’einei Par’oh.

(JP) 8. The Lord said to Moses and to Aaron, “Take yourselves handfuls of furnace soot, and Moses shall cast it heavenward before Pharaoh’s eyes.

(TO) And the Lord said to Mosheh and Aharon, Take you handfuls of dust of the furnace, and let Mosheh scatter it towards the heavens in the presence of Pharaoh;

(TJ) And the Lord said to Mosheh and to Aharon, Take with you hands full of fine ashes from the furnace, and let Mosheh sprinkle them towards the height of the heavens in the sight of Pharaoh.

(R) handfuls-: Jaloynes in Old French, double handfuls. furnace soot: Heb. פִּיחַ, a substance blown (נִפָּח) from dying embers that were burned in a furnace, and in Old French [it is called] olbes, cinders from a furnace. פִּיחַ is an expression of blowing (הֲפָחָה), that the wind blows them (מְפִיחָן) and makes them fly.                                                                                          and Moses shall cast it: And anything cast with strength can be cast only with one hand. Hence there are many miracles [here], one that Moses [single] handful held his own double handfuls and those of Aaron, and [another miracle was] that the dust went over the entire land of Egypt. — [from Tanchuma Va’era 14]

ט. וְהָיָה לְאָבָק עַל כָּל אֶרֶץ מִצְרָיִם וְהָיָה עַל הָאָדָם וְעַל הַבְּהֵמָה לִשְׁחִין פֹּרֵחַ אֲבַעְבֻּעֹת בְּכָל אֶרֶץ מִצְרָיִם:

Vehayah le’avak al kol-eretz Mitzrayim vehayah al-ha’adam ve’al-habehemah lishchin pore’ach avabu’ot bechol-eretz Mitzrayim.

(JP) 9. And it will become dust upon the entire land of Egypt, and it will become boils, breaking out into blisters upon man and upon beast throughout the entire land of Egypt.”

(TO) and it will be like fine powder upon all the land of Mizraim, and it shall be upon man and beast an inflammation growing into ulcers in all the land of Mizraim.

(TJ) And the dust shall be upon all the land of Mizraim, upon man and upon beast, for a boil, producing tumors in all the land of Mizraim [JERUSALEM. Tumors.]

(R) boils, breaking out into blisters: As the Targum [Onkelos] renders: שִׁיחִנָא סַגִי אִבַעְבּוּעִין, through which blisters break out. boils: Heb. שְׁחִין, an expression of heat. There are many [examples of this word] in the language of the Mishnah: “a hot (שְחוּנַה) year” (Yoma 53b, Ta’anith 24b).

י. וַיִּקְחוּ אֶת פִּיחַ הַכִּבְשָׁן וַיַּעַמְדוּ לִפְנֵי פַרְעֹה וַיִּזְרֹק אֹתוֹ מֹשֶׁה הַשָּׁמָיְמָה וַיְהִי שְׁחִין אֲבַעְבֻּעֹת פֹּרֵחַ בָּאָדָם וּבַבְּהֵמָה:

Vayikchu et-piach hakivshan vaya’amdu lifnei Par’oh vayizrok oto Moshe hashamaymah vayehi shchin avabu’ot pore’ach ba’adam uvabehemah.

(JP) 10. So they took furnace soot, and they stood before Pharaoh, and Moses cast it heavenward, and it became boils breaking out into blisters upon man and upon beast.

(TO) And they took the dust of the furnace and stood before Pharaoh; and Mosheh scattered it towards the heavens, and it became an inflammation of ulcers multiplying on man and beast.

(TJ) And they took ashes of the furnace, and arose to meet Pharaoh; and Mosheh sprinkled them towards the height of the heavens; and there came a boil multiplying tumors upon man and beast.

(R) upon man and upon beast: Now if you ask, “From where did they have beasts? Does it not say already, ‘and all the livestock of the Egyptians died’ (above, verse 6) ?” [I will answer that] the decree was leveled only upon those in the field, as it is said: “upon your livestock that is in the field” (above, verse 3), but he who feared the word of the Lord brought all his livestock into the houses, and so it is taught in the Mechilta (Beshallach 1) regarding “He took six hundred chosen chariots” (Exod. 14:7). — [See Rashi on that verse.]

יא. וְלֹא יָכְלוּ הַחַרְטֻמִּים לַעֲמֹד לִפְנֵי מֹשֶׁה מִפְּנֵי הַשְּׁחִין כִּי הָיָה הַשְּׁחִין בַּחַרְטֻמִּם וּבְכָל מִצְרָיִם:

Velo yachlu hachartumim la’amod lifnei Moshe mipnei hashchin ki-hayah hashchin bachartumim uvechol-Mitzrayim.

(JP) 11. And the necromancers could not stand before Moses because of the boils, for the boils were upon the necromancers and upon all Egypt.

(TO) And the magicians could not stand before Mosheh, on account of the disease; for the disease was upon the magicians and upon all the Mizraee.

(TJ) And the astrologers could not stand before Mosheh, on account of the boil; for the plague of the boil was upon the astrologers, and upon all the Mizraee.

 יב. וַיְחַזֵּק יְ־הֹוָ־ה אֶת לֵב פַּרְעֹה וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְ־הֹוָ־ה אֶל מֹשֶׁה:

Vayechazek HaShem et-lev Par’oh velo shama alehem ka’asher diber HaShem el-Moshe.

(JP) 12. But the Lord strengthened Pharaoh’s heart, and he did not hearken to them, as the Lord spoke to Moses.

(TO) And the Lord obdurated the heart of Pharaoh, and he would not hearken to them, as the Lord had said to Mosheh.

(TJ) And the Lord hardened the design of Pharoh’s heart, and he would not hearken to them, as the Lord had said to Mosheh.

 יג. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה הַשְׁכֵּם בַּבֹּקֶר וְהִתְיַצֵּב לִפְנֵי פַרְעֹה וְאָמַרְתָּ אֵלָיו כֹּה אָמַר יְ־הֹוָ־ה אֱלֹהֵי הָעִבְרִים שַׁלַּח אֶת עַמִּי וְיַעַבְדֻנִי:

Vayomer HaShem el-Moshe hashkem baboker vehityatzev lifnei Par’oh ve’amarta elav koh-amar HaShem Elohei ha’Ivrim shalach et-ami veya’avduni.

(JP) 13. The Lord said to Moses, “Rise early in the morning and stand erect before Pharaoh, and say to him, ‘So said the Lord, the God of the Hebrews, “Let My people go so that they may worship Me.

(TO) And the Lord said to Mosheh, Rise up in the morn­ing and stand before Pharaoh, and say to him, Thus saith the Lord, the God of the Jehudaee Send My people away, that they may serve before Me:

(TJ) And the Lord said to Mosheh, Arise in the morning, and place thyself before Pharaoh, and say to him, Thus saith the Lord, the God of the Jehudaee, Emancipate My people, that they may worship before Me.

יד. כִּי בַּפַּעַם הַזֹּאת אֲנִי שֹׁלֵחַ אֶת כָּל מַגֵּפֹתַי אֶל לִבְּךָ וּבַעֲבָדֶיךָ וּבְעַמֶּךָ בַּעֲבוּר תֵּדַע כִּי אֵין כָּמֹנִי בְּכָל הָאָרֶץ:

Ki bapa’am hazot ani shole’ach et-kol-magefotai el-libkha uva’avadeicha uve’amekha ba’avur teda ki ein kamoni bechol-ha’aretz.

(JP) 14. Because this time, I am sending all My plagues into your heart and into your servants and into your people, in order that you know that there is none like Me in the entire earth.

(TO) for at this time I will send all My plagues upon thy heart, and upon thy servants and thy people, that thou mayest know that there is no one like Me, the Ruler in all the earth.

(TJ) For at this time I will send upon thee a plague from the heavens, and all My plagues Wherewith I have plagued thee thou wilt cause to return upon thy heart, and upon thy servants, and upon thy people, (plagues) which have been sent from before Me, and not from the magic of the sons of men, that thou mayest know that there is none like Me in all the earth.

(R) all My plagues: We learn from here that the plague of the firstborn (מַכַּתבְּכוֹרוֹת) is equivalent to all the plagues.

טו. כִּי עַתָּה שָׁלַחְתִּי אֶת יָדִי וָאַךְ אוֹתְךָ וְאֶת עַמְּךָ בַּדָּבֶר וַתִּכָּחֵד מִן הָאָרֶץ:

Ki atah shalachti et-yadi va’ach otecha ve’et-amecha badaver vatikached min-ha’aretz.

(JP) 15. For if now I had stretched forth My hand, and I had smitten you and your people with pestilence, you would have been annihilated from the earth.

(TO) For now it is nigh before Me to send indeed My strong plagues, and smite thee and thy people with death, and cut thee off from the earth.

(TJ) Now could I send the plague of My strength by judgment (or, with justice) to strike thee and thy people with death, and destroy thee from the earth;

(R) For if now I had stretched forth My hand, etc.: For if I had so desired, when My hand was upon your livestock, when I smote them with pestilence, I could have stretched it forth and smitten you and your people along with the beasts, and you would have been annihilated from the earth; “but for this [reason] I have allowed you to stand, etc.”                               

טז. וְאוּלָם בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ בַּעֲבוּר הַרְאֹתְךָ אֶת כֹּחִי וּלְמַעַן סַפֵּר שְׁמִי בְּכָל הָאָרֶץ:

Ve’ulam ba’avur zot he’emadeticha ba’avur har’otecha et-kochi ulema’an saper shemi bechol-ha’aretz.

(JP) 16. But, for this [reason] I have allowed you to stand, in order to show you My strength and in order to declare My name all over the earth.

(TO) therefore have I raised thee up, that I may show thee My power, and that they may acknowledge the might of My name in all the earth.

(TJ) Now could I send the plague of My strength by judgment (or, with justice) to strike thee and thy people with death, and destroy thee from the earth;

Va’eira part 5 Shemot (Exodus)

Chapter 8

ז. וְסָרוּ הַצְפַרְדְּעִים מִמְּךָ וּמִבָּתֶּיךָ וּמֵעֲבָדֶיךָ וּמֵעַמֶּךָ רַק בַּיְאֹר תִּשָּׁאַרְנָה:

Vesaru hatzfarde’im mimecha umibateicha ume’avadeicha ume’amecha rak baYe’or tisha’arnah.

(JP) 7. And the frogs will depart from you and from your houses and from your servants and from your people; only in the Nile will they remain.”

(TO) And the frogs shall be removed from thee and from thy house and thy servants and thy people; in the river only shall they remain.

(TJ) And the frogs shall depart from thee, and from thy house, and from thy servants, and from thy people; and those only that are in the river shall remain.

ח. וַיֵּצֵא מֹשֶׁה וְאַהֲרֹן מֵעִם פַּרְעֹה וַיִּצְעַק מֹשֶׁה אֶל יְ־הֹוָ־ה עַל דְּבַר הַצְפַרְדְּעִים אֲשֶׁר שָׂם לְפַרְעֹה:

Vayetze Moshe ve’Aharon me’im Par’oh vayitz’ak Moshe el-HaShem al-devar hatzfarde’im asher-sam le-Par’oh.

(JP) 8. And Moses and Aaron went away from Pharaoh, and Moses cried out to the Lord concerning the frogs that He had brought upon Pharaoh.

(TO) And Mosheh and Aharon went out from Pharaoh; and Mosheh prayed before the Lord concerning the frogs which he had appointed unto Pharaoh.

(TJ) And Mosheh and Aharon went out from Pharaoh, and Mosheh prayed before the Lord respecting the frogs, as he had proposed to Pharaoh.

(R) And Moses and Aaron went away from Pharaoh, and Moses cried out: immediately that they be destroyed on the morrow.                                      

ט. וַיַּעַשׂ יְ־הֹוָ־ה כִּדְבַר מֹשֶׁה וַיָּמֻתוּ הַצְפַרְדְּעִים מִן הַבָּתִּים מִן הַחֲצֵרֹת וּמִן הַשָּׂדֹת:

Vaya’as HaShem kidevar Moshe vayamutu hatzfarde’im min-habatim min-hachatzerot umin-hasadot.

(JP) 9. And the Lord did according to Moses’ word, and the frogs died from the houses, from the courtyards, and from the fields.

(TO) And the Lord did according to the words of Mosheh; and the frogs died from the houses, and from the courts, and from the fields.

(TJ) And the Lord did according to the word of Mosheh; and the frogs died from the houses and from the courts and from the field,

י. וַיִּצְבְּרוּ אֹתָם חֳמָרִם חֳמָרִם וַתִּבְאַשׁ הָאָרֶץ:

Vayitzberu otam chamarim chamarim vativ’ash ha’aretz.

(JP) 10. They gathered them into many heaps, and the land stank.

(TO) And they gathered them in heaps (upon) heaps, and they corrupted upon the ground.

(TJ) and they collected them in heaps and heaps, [JERUSALEM. Heaps, heaps,] and the land was corrupted.

(R) many heaps: Heb. חֳמָרִם חֳמָרִם, many piles, as the Targum [Onkelos] renders: דְּגוֹרִין, heaps. 

 יא. וַיַּרְא פַּרְעֹה כִּי הָיְתָה הָרְוָחָה וְהַכְבֵּד אֶת לִבּוֹ וְלֹא שָׁמַע אֲלֵהֶם כַּאֲשֶׁר דִּבֶּר יְ־הֹוָ־ה:

Vayar Par’oh ki hayetah harevachah vehachbed et-libo velo shama alehem ka’asher diber HaShem.

(JP) 11. When Pharaoh saw that there was relief, he hardened his heart, and he did not hearken to them, as the Lord had spoken.

(TO) And Pharaoh saw that there was relief; and hardened his heart, and would not hearken to them, as the Lord had said.

(TJ) And Pharaoh saw that he was refreshed from his molestation, but hardened his heart, and would not hearken to them, as the Lord had said.

(R) he hardened his heart: Heb. וְהַכְבֵּד. It is the infinitive form, like “continually traveling” (הָלוֹ וְנָסוֹעַ) (Gen. 12:9); “and similarly, and slew (וְהַכּוֹת) the Moabites” (II Kings 3:24); “and by inquiring (וְשָׁאוֹל) of God on his behalf” (I Sam. 22:13); “striking and wounding (הכֵּה וּפָצֹעַ)” (I Kings 20:37). as the Lord had spoken: Now at what point did He speak? “But Pharaoh will not hearken to you” (Exod. 7:4).

יב. וַיֹּאמֶר יְ־הֹוָ־ה אֶל מֹשֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת מַטְּךָ וְהַךְ אֶת עֲפַר הָאָרֶץ וְהָיָה לְכִנִּם בְּכָל אֶרֶץ מִצְרָיִם:

Vayomer HaShem el-Moshe emor el-Aharon neteh et-matcha vehach et-afar ha’aretz vehayah lechinim bechol eretz Mitzrayim.

(JP) 12. The Lord said to Moses, “Say to Aaron, ‘Stretch forth your staff and strike the dust of the earth, and it shall become lice throughout the entire land of Egypt.’ ”

(TO) And the Lord spake to Mosheh, Say unto Aharon, Lift up thy rod and smite the dust of the earth, and it shall become, insects,[3] in all the land of Mizraim.

(TJ) And the Lord said to Mosheh, Speak unto Aharon, Lift up thy rod and smite the dust of the earth, and it shall become venomous insects[5] in all the land of Mizraim.

(R) Say to Aaron: It was inappropriate for the dust to be smitten through Moses since it had protected him when he slew the Egyptian and had hidden him in the sand. [Therefore,] it was smitten through Aaron [instead]. — [from Tanchuma, Va’era 14, Exod. Rabbah 10:7]

 יג. וַיַּעֲשׂוּ כֵן וַיֵּט אַהֲרֹן אֶת יָדוֹ בְמַטֵּהוּ וַיַּךְ אֶת עֲפַר הָאָרֶץ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה כָּל עֲפַר הָאָרֶץ הָיָה כִנִּים בְּכָל אֶרֶץ מִצְרָיִם:

Vaya’asu-chen vayet Aharon et-yado vematehu vayach et-afar ha’aretz vatehi hakinam ba’adam uvabehemah kol-afar ha’aretz hayah chinim bechol-eretz Mitzrayim.

(JP) 13. They did so, and Aaron stretched forth his hand with his staff and struck the dust of the earth, and the lice were upon man and beast; all the dust of the earth became lice throughout the entire land of Egypt.

(TO) And they did so. And Aharon lifted up his hand with the rod and smote the dust of the earth, and it became insects on man and on cattle; all the dust of the earth became insects in all the land of Mizraim.

(TJ) But it shall not be by thee that the ground shall be smitten, because therein for thee was (the means of) safety when thou hadst slain the Mizraite and it received him. And they did so, and Aharon lifted up his hand with his rod, and smote the dust of the ground, and it became a plague of venomous insects upon the flesh of men and of cattle; all the dust of the earth was changed to become insects, in all the land of Mizraim

(R) and the lice were: The swarming, pedoiliee in Old French, the swarming of lice. [This accounts for the singular verb form.]

יד. וַיַּעֲשׂוּ כֵן הַחַרְטֻמִּים בְּלָטֵיהֶם לְהוֹצִיא אֶת הַכִּנִּים וְלֹא יָכֹלוּ וַתְּהִי הַכִּנָּם בָּאָדָם וּבַבְּהֵמָה:

Vaya’asu-chen hachartumim belateyhem lehotzi et-hakinim velo yacholu vatehi hakinam ba’adam uvabehemah.

(JP) 14. And the necromancers did likewise with their secret rites to bring out the lice, but they could not, and the lice were upon man and beast.

(TO) And the magicians wrought so with their enchantments to produce the insects, but were not able; and there were insects on man and on beast.

(TJ) And the astrologers wrought with their burnings to bring forth the insects, but were not able; and the plague of insects prevailed upon men and upon cattle.

(R) to bring out the lice: To create them (another version: to bring them out) from someplace else. but th