ומדרשו רוח הקודש אומרת כן אתם אומרים פן ירבה, ואני אומר כן ירבה: They were disgusted with their lives. 18:1 for the reasons for these names. [Divrei David]. ורבותינו דרשו כאדם שמקלל עצמו ותולה קללתו באחרים, והרי הוא כאלו כתב ועלינו מן הארץ והם יירשוה: So they appointed over them tax collectors to afflict them with their burdens, and they built store cities for Pharaoh, namely Pithom and Raamses. [From Sotah 11a, Exod. וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ: Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and depart from the land.". He answers that the Torah means that despite Pharaoh’s decree, the midwives continued their previous practice, that is, supplying needy children with nourishment. And it is as if it were written: and we will depart from the land, and they will take possession of it. Enter your email address to get our weekly email with fresh, exciting and thoughtful content that will enrich your inbox and your life. [Mizrachi] In Aramaic, however, since there is no conversive vav, the two past forms are different. Our Rabbis, however, interpreted [that Pharaoh said], Let us deal shrewdly with the Savior of Israel [thus interpreting לוֹ as to him] by afflicting them [to die] with water, for He has already sworn that He would not bring a flood to the world. Tanakh Jewish Bible Torah Neviim Ktuvim ️ Judaism The Holy Scriptures. וכן (ישעיהו כב טו) לך בא אל הסוכן הזה, גזבר הממונה על האוצרות: which were originally unfit for this, and they strengthened them and fortified them for storage. Rabbah 1:8] Since the Torah does not say: The king of Egypt died, and a new king arose, it implies that the old king was still alive, only that his policies had changed, and he acted like a new king. ורבותינו דרשו כאדם שמקלל עצמו ותולה קללתו באחרים, והרי הוא כאלו כתב ועלינו מן הארץ והם יירשוה: So they appointed over them tax collectors to afflict them with their burdens, and they built store cities for Pharaoh, namely Pithom and Raamses. פּוֹעָה is an expression of crying out, similar to “Like a travailing woman will I cry (אֶפְעֶה) " (Isa. 40:26). וַיֹּאמֶר בְּיַלֶּדְכֶן אֶת הָעִבְרִיּוֹת וּרְאִיתֶן עַל הָאָבְנָיִם אִם בֵּן הוּא וַהֲמִתֶּן אֹתוֹ וְאִם בַּת הִיא וָחָיָה: Heb. Every Verse Clearly Read & Explained according to Rashi, by Rabbi Shaul Rosenberg. He said to his people, "Behold, the people of the children of Israel are more numerous and stronger than we are. Chapter 1. הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ: Heb. See Rashi on preceding verse. 18:1 for the reasons for these names. [From Sotash 11b] [. ורבותינו דרשו כקוצים היו בעיניהם: So the Egyptians enslaved the children of Israel with back breaking labor. Show content in: English Both Hebrew. *FREE* shipping on qualifying offers. הטיב להם. Rashi's Commentary on Genesis 1 - 6 in the Context of Judeo-Christian Controversy. Now where are they compared to beasts? זו מרים שפועה ומדברת והוגה לולד כדרך הנשים המפייסות תינוק הבוכה. שָׂרֵי מִסִּים, lit., tax officers. ומהו המס, שיבנו ערי מסכנות לפרעה: [I.e., with the burdens] of the Egyptians. וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל: In whatever [way] they set their heart to afflict [them], so was the heart of the Holy One, blessed be He, to multiply [them] and to strengthen [them]. [16] cf. The Targum מְיַלְּדֹת is חַייָתָא Our Rabbis (Sotah 11b), however, interpreted it to mean that they [the Israelite women] are compared to beasts (חַיּוֹת) of the field, which do not require midwives. ומהו המס, שיבנו ערי מסכנות לפרעה: [I.e., with the burdens] of the Egyptians. Find helpful customer reviews and review ratings for Sapirstein Edition Rashi: The Torah with Rashi's Commentary Translated, Annotated and Elucidated, Vol. Heb. [From Sotah 11a]. מספקות להם מים ומזון. 37:3) it is called מַשְׁבֵּר Similar to this, [we find] who does work on the אָבְנָיִם (Jer. Rashi in Bamidbar 20 clearly states that the sin of Moshe was that this time he was commanded to talk to the rock. מספקות להם מים ומזון. וַיְהִ֗י כָּל־נֶ֛פֶשׁ יֹֽצְאֵ֥י יֶֽרֶךְ־יַֽעֲקֹ֖ב שִׁבְעִ֣ים נָ֑פֶשׁ וְיוֹסֵ֖ף הָיָ֥ה בְמִצְרָֽיִם: Now were not he and his sons included in the seventy? 2 [Student Size] 101b]. [From Sotah 11b] [The word וַךְתְּחַיֶּיןָ is found in verse 17 and again in verse 18.] After a long historical prologue describing Israel’s journey through the wilderness, Moses reminds the Israelites of their covenant with God at Horeb. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with back breaking labor. בכל מה שהם נותנין לב לענות, כן לב הקב"ה להרבות ולהפריץ: so did they multiply and so did they gain strength: Heb. הָבָה. Rashi on Exodus. A cub [and] a grown lion (Gen. 49:9), a wolf, he will prey (Gen. 49:27), His firstborn bull (Deut. [From Sifrei, Ha’azinu 334]. לשון מס, שרים שגובין מהם המס. ENCRYPTED DAISY download. They did not know, however, that he [Moses] would ultimately suffer because of the water of Meribah (Num. VAYAKHEL - RASHI ... RASHI COMMENTARY. שלא היו ראויות מתחלה לכך ועשאום חזקות ובצורות לאוצר: But as much as they would afflict them, so did they multiply and so did they gain strength, and they were disgusted because of the children of Israel. וכשהוא מדבר בלשון ויפעל, הוא נקוד היו"ד בחיר"ק, כגון (ויקרא י כ) וייטב בעיניו, לשון הוטב, וכן וירב העם (פסוק כ), נתרבה העם, ויגל יהודה (מלכים ב' כה כא) הגלה יהודה, ויפן כה וכה (ב יב), פנה לכאן ולכאן. All these are the causative conjugation [lit., causing others to do]. Rashi (Rabbi Solomon b. Isaac) wrote the most famous Jewish Bible commentary in history. וַיֹּאמֶר מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת הָעִבְרִיֹּת אֲשֶׁר שֵׁם הָאַחַת שִׁפְרָה וְשֵׁם הַשֵּׁנִית פּוּעָה: Heb. Our Rabbis, however, interpreted it to mean that they [the Israelites] were like thorns (כקוצים) in their eyes -[from Sotah 11a] They we. Over 900 years later, scholars still argue about the nature of the commentary: Is it an attempt to explain peshat, the plain meaning of the biblical text, or is it an anthology of midrash? אף עליהם גזר. — [from Michilta, Yithro 1:1] See Rashi on Exod. [5] RASHI'S COMMENTARY ON GENESIS 1-6 163 corroboration in an anonymous commentary to … Of the seven conjugations, three have a dagesh, and four do not. ורבותינו דרשו הרי הן משולות לחיות השדה שאינן צריכות מילדות. $12.99 + $3.99 shipping . 1-17 [Set, Personal Size, Slipcase] (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) [Rabbi Yisrael Herczeg] on Amazon.com. לַמְיַלְּדֹת. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with back breaking labor. על כרחנו. על כרחנו. בְּפָרֶ. This book is not Rashi's commentary on the Pentateuch . Foremost French commentator, called Rashi after the initial letters of his name, Rabbi Shlomo Yitzhak (1040-1105). The Pentateuch and Rashi's Commentary, A Linear Translation into English, Volume I Genesis, Volume II Exodus, Volume III Leviticus, Volume IV Numbers, Volume V Deuteronomy [Abraham Ben Isaiah, Benjamin Sharfman, Harry M. Orlinsky, Morris Charner] on Amazon.com. 2:5), He increased pain; And he exiled (וַַיֶּגֶל) the survivors (II Chron. He, the Joseph who tended his father’s flocks, is the same Joseph who was in Egypt and became a king, and he retained his righteousness. לְשׁוֹן צִוּוּי, מִגִּזְרַת פָּרֵק לְיָחִיד, כְּמוֹ בָּרְכוּ מִגִּזְרַת בָּרֵךְ: פרקו is an imperative plural derived from פרק which is used for the singular, just as בָּרְכוּ is derived from בָּרֵךְ‎ (פרקו and ברכו are both masculine imperative Piel). from Sotah 11a]. and returned to Jether, his father-in-law: to take his leave, for he had sworn to him [Jethro] (that he would not leave Midian except with his permission) (Exodus Rabbah 4:1). Whoever [was not compared to a beast as above] was included by Scriptures in [the expression] and blessed them (Gen. 49:18). [From Exod. Of the seven conjugations, three have a dagesh, and four do not. Next » Chapter 22. Rashi, the medieval French rabbi Shlomo Yitzchaki (1040–1105), authored monumental commentaries on the Hebrew Bible and the Babylonian Talmud. וַיֹּ֗אמֶר בְּיַלֶּדְכֶן֙ אֶת־הָ֣עִבְרִיּ֔וֹת וּרְאִיתֶ֖ן עַל־הָֽאָבְנָ֑יִם אִם־בֵּ֥ן הוּא֙ וַֽהֲמִתֶּ֣ן אֹת֔וֹ וְאִם־בַּ֥ת הִ֖וא וָחָֽיָה: Heb. 48-51, 114-117. 1:20), the people increased; And Judah went into exile (וַיִּגֶל) (II Kings 25:21), Judah was exiled; He turned (וַיִּפֶן) this way and that way (Exod. יום שנולד משה אמרו לו אצטגניניו היום נולד מושיען, ואין אנו יודעין אם ממצרים אם מישראל, ורואין אנו שסופו ללקות במים, לפיכך גזר אותו היום אף על המצרים, שנאמר כל הבן הילוד, ולא נאמר הילוד לעברים, והם לא היו יודעים שסופו ללקות על מי מריבה: Ambrosiaster Questions on the Old and New Testaments, Gregory the Great Homilies on the Gospels, Jerome Letter 73 to Evangelus verses Ambrosiaster's Question 109 on Melchizedek, St. Augustine Predestination of the Saints- Latin, St. Jerome on the Letters of St. Paul- Latin, Bishop Richard Challoner on the 10 Commandments, Catechism of the Catholic Church on the 10 Commandments, Catechism of the Catholic Church on the Apostles' Creed, St. Thomas Aquinas on the Apostle's Creed. Rabbah 1:18]. And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came: וְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל הַבָּאִ֖ים מִצְרָ֑יְמָה אֵ֣ת יַֽעֲקֹ֔ב אִ֥ישׁ וּבֵית֖וֹ בָּֽאוּ: And these are the names of the sons of Israel: Although [God] counted them in their lifetime by their names (. לעם. DOWNLOAD OPTIONS download 1 file . For print-disabled users. Exodus 13:18. Shemos Jewish Bible Exodus Rashi Commentary Linear English Translated. The first is translated וְקַיָּמָא, and they enabled to live, and the second וְקַיֵּמְתִּין, and you enabled to live, because in Hebrew, for the feminine plural, this word and others like it are used as the third person past tense and the second person past tense, e.g. and returned to Jether, his father-in-law: to take his leave, for he had sworn to him [Jethro] (that he would not leave Midian except with his permission) (Exodus Rabbah 4:1). 13:19), the past tense, an expression like חִלַּלְךְתֶּם, the equivalent of וַךְתְּחַלּלוּ for the masculine plural. Shemot - Exodus - Chapter 1. והיכן משולות לחיות, גור אריה (בראשית מט ט), זאב יטרף (שם כז), בכור שורו (דברים לג יז), אילה שלוחה (בראשית מט כא), ומי שלא נכתב בו הרי הכתוב כללן (בראשית מט כח) ויברך אותם, ועוד כתיב (יחזקאל יט ב) מה אמך לביא: God benefited the midwives, and the people multiplied and became very strong. (Others explain: And the Egyptians were disgusted with themselves, and it is easy to understand why.) נתחכמה מה לעשות לו. from Sotah 11a]. Now where are they compared to beasts? An Answer: Sefer Zicharon, an early commentary on Rashi, suggests that Rashi had no comment here at all. ורבותינו דרשו הרי הן משולות לחיות השדה שאינן צריכות מילדות. Heb. [From Sotah 11b], This was Miriam, [called Puah] because she cried (פּוֹעָה) and talked and cooed to the newborn infant in the manner of women who soothe a crying infant. כל הבה לשון הכנה והזמנה לדבר הוא, כלומר הזמינו עצמכם לכך: With the people [of Israel]. חָיוֹת, as skillful as midwives. Therefore, since the future forms of the feminine plural, both in the second person and in the third person, are identical, the same is true for the past forms with the conversive vav. Rashi classifies the Hebrew conjugations, those that have a dagesh in the second root letter, and those that do not. — [from Michilta, Yithro 1:1] See Rashi on Exod. Verse 1: And Moshe assembled---on the day following Yom Kippur when he came down from the mountain. The Pentateuch and Rashi's Commentary (A Linear Translation Into English) EXODUS [Ben Isaiah, Rabbi Abraham and Sharfman, Rabbi Benjamin] on Amazon.com. בקיאות כמילדות. This was Miriam, [called Puah] because she cried (פּוֹעָה) and talked and cooed to the newborn infant in the manner of women who soothe a crying infant. וַתֹּאמַרְןָ הַמְיַלְּדֹת אֶל פַּרְעֹה כִּי לֹא כַנָּשִׁים הַמִּצְרִיֹּת הָעִבְרִיֹּת כִּי חָיוֹת הֵנָּה בְּטֶרֶם תָּבוֹא אֲלֵהֶן הַמְיַלֶּדֶת וְיָלָדוּ: Heb. Rabbah 1:10]. ומדרשו רוח הקודש אומרת כן אתם אומרים פן ירבה, ואני אומר כן ירבה: They were disgusted with their lives. Picture Information. 18.3.). Its midrashic interpretation is, however: The Holy Spirit says this: You [Pharaoh] say, Lest they multiply, but I say, So will they multiply. This is an expression similar מוֹלִידוֹת, [meaning] causing to give birth, but there is a light form and there is a heavy form, similar to שׁוֹבֵר, breaks, and מְשַׁבֵּר, shatters, דּוֹבֵר, says, and מְדַבֵּר, speaks. In chapter 4, Moses cautions them: Although the passage sounds like a warning (if you do x, then God will do y), it can be understood as a prediction: once generations of Israelites are settled in the Promised Land, they will be led astray to worship forbidden images and thereby anger the Lord, b… הטיב להם. And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came: וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ: Although [God] counted them in their lifetime by their names (Gen. 46:8-27), He counted them again after their death, to let us know how precious they are [to Him], because they were likened to the stars, which He takes out [From beyond the horizon] and brings in by number and by name, as it is said: who takes out their host by number; all of them He calls by name (Isa. וַיָּשִׂ֤ימוּ עָלָיו֙ שָׂרֵ֣י מִסִּ֔ים לְמַ֥עַן עַנֹּת֖וֹ בְּסִבְלֹתָ֑ם וַיִּ֜בֶן עָרֵ֤י מִסְכְּנוֹת֙ לְפַרְעֹ֔ה אֶת־פִּתֹ֖ם וְאֶת־רַֽעַמְסֵֽס: Heb. Heb. וַיָּ֤מָת יוֹסֵף֙ וְכָל־אֶחָ֔יו וְכֹ֖ל הַדּ֥וֹר הַהֽוּא: The children of Israel were fruitful and swarmed and increased and became very very strong, and the land became filled with them. 19:2). וַיֹּ֖אמֶר אֶל־עַמּ֑וֹ הִנֵּ֗ה עַ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל רַ֥ב וְעָצ֖וּם מִמֶּֽנּוּ: Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and wage war against us and depart from the land.". כתרגומו. Rabbah 1:18, Sanh. שלא היו ראויות מתחלה לכך ועשאום חזקות ובצורות לאוצר: But as much as they would afflict them, so did they multiply and so did they gain strength, and they were disgusted because of the children of Israel. וכן (יחזקאל יג יט) ותחללנה אותי אל עמי, לשון עבר חללתן, כמו ותחללו לזכרים: So the king of Egypt summoned the midwives and said to them, "Why have you done this thing, that you have enabled the boys to live?". 163 Previews . *FREE* shipping on qualifying offers. He suggests further that they particularly sustained the male children lest one die and they be suspected of being responsible for his death. Sign in|Recent Site Activity|Report Abuse|Print Page|Powered By Google Sites. והיכן משולות לחיות, גור אריה (בראשית מט ט), זאב יטרף (שם כז), בכור שורו (דברים לג יז), אילה שלוחה (בראשית מט כא), ומי שלא נכתב בו הרי הכתוב כללן (בראשית מט כח) ויברך אותם, ועוד כתיב (יחזקאל יט ב) מה אמך לביא: God benefited the midwives, and the people multiplied and became very strong. The Pentateuch and Rashi's Commentary, A Linear Translation into English, Volume I … A cub [and] a grown lion (. Scripture states further: How was your mother a lioness? בקיאות כמילדות. הָאָבְנָיִם, the seat of the woman in childbirth, but elsewhere (. Dennis Prager’s 'Exodus' Is An Ambitious Entry Into Torah … Rashi on Sotah 11b explains that she played with the infant to soothe and amuse him. 36:20), referring to Nebuzaradan, he exiled the survivors; and turned (וַיֶּפֶן) tail to tail (Jud. He did tell a different rock to give forth water and nothing happened. - בתי כהונה ולויה ומלכות שקרויין בתים. With The JPS Rashi Discussion Torah Commentary, his commentary on the Torah—regarded as the most authoritative of all Torah commentaries—is finally accessible to the entire Jewish community. Of the seven conjugations, three have a dagesh, and four do not. Editor’s note: For a discussion of what Rashi may have known about Christian and Latin texts, see Yedida Eisenstat, “Does Rashi’s Commentary Respond to Christianity?” TheTorah (2018). וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס: Heb. Similarly, You have profaned (וַךְתְּחַלֶּלְנָה) Me before My people (Ezek. Rashi in his commentary on Isaiah 27:6–8 drew connections between the fruitfulness of Isaiah 27:6 and Exodus 1:4, between the killings of Isaiah 27:7 and God's slaying of Pharaoh's people in, for example, Exodus 12:29, and between the winds of Isaiah 27:8 and those that drove the Reed Sea in Exodus 14:21. Let us act shrewdly regarding what to do to them. *FREE* shipping on qualifying offers. So are מוֹלִיד and מְיַלֵּד. אף על פי שמנאן בחייהן בשמותן, חזר ומנאן במיתתן [אחר מיתתן], להודיע חבתן שנמשלו לכוכבים, שמוציאן ומכניסן במספר ובשמותם, שנאמר (ישעיהו מ כו) המוציא במספר צבאם לכולם בשם יקרא: Now all those descended from Jacob were seventy souls, and Joseph, [who] was in Egypt. Therefore, on that day he issued a decree also upon the Egyptians, as it is said: Every son who is born, and it does not say: who is born to the Hebrews. [22] Lawee, Rashi’s Commentary on the Torah, 150–195. [23] Literally: “our rabbi descends to midrash only when compelled.” David Pardo, Maskil leDavid, (reprint edition: Jerusalem, 1986), introduction, p. 5. וחד אמר, שנתחדשו גזרותיו: [means that] he acted as if he did not know about him. Rashi 's Commentary: Show Hide. וַיְמָֽרֲר֨וּ אֶת־חַיֵּיהֶ֜ם בַּֽעֲבֹדָ֣ה קָשָׁ֗ה בְּחֹ֨מֶר֙ וּבִלְבֵנִ֔ים וּבְכָל־עֲבֹדָ֖ה בַּשָּׂדֶ֑ה אֵ֚ת כָּל־עֲבֹ֣דָתָ֔ם אֲשֶׁר־עָֽבְד֥וּ בָהֶ֖ם בְּפָֽרֶךְ: Now the king of Egypt spoke to the Hebrew midwives, one who was named Shifrah, and the second, who was named Puah. וכן (יחזקאל יג יט) ותחללנה אותי אל עמי, לשון עבר חללתן, כמו ותחללו לזכרים: So the king of Egypt summoned the midwives and said to them, "Why have you done this thing, that you have enabled the boys to live?". [From Exod. Every הָבָה [found in the Torah] is an expression of preparation and readiness. That they build store cities for Pharaoh. מושב האשה היולדת, ובמקום אחר קוראו משבר, וכמוהו (ירמיהו יח ג) עושה מלאכה על האבנים, מושב כלי אומנות יוצר חרס: Pharaoh cared only about the males, because his astrologers told him that a son was destined to be born who would save them. Sapirstein Edition Rashi: The Torah with Rashi's Commentary Translated, Annotated and Elucidated, Vol. בכל מה שהם נותנין לב לענות, כן לב הקב"ה להרבות ולהפריץ: Heb. 44:25), an expression like וַךְתְּדַבֵּרְנָה, the equivalent of דִבַּרְךְתֶּם for the masculine plural. וַיִּקְרָא מֶלֶךְ מִצְרַיִם לַמְיַלְּדֹת וַיֹּאמֶר לָהֶן מַדּוּעַ עֲשִׂיתֶן הַדָּבָר הַזֶּה וַתְּחַיֶּיןָ אֶת הַיְלָדִים: And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women, for they are skilled as midwives; when the midwife has not yet come to them, they have [already] given birth.". Do not refute me from וַיֵּלֶ, וַיֵּשֶׁב, וַיֵּרֶד, and וַיֵּצֵא, because these are not of the grammatical form of those, for the “yud” is the third radical in them, יָלֹך, יָשׁב, יָרֹד, and יָצֹא, in which the “yud” is the third letter. Our Rabbis, however, interpreted [i. e., depicted Pharaoh] as a person who curses himself but ascribes his curse to others. נתחכמה מה לעשות לו. Rashi classifies the Hebrew conjugations, those that have a dagesh in the second root letter, and those that do not. וַיֵּ֥יטֶב אֱלֹהִ֖ים לַֽמְיַלְּדֹ֑ת וַיִּ֧רֶב הָעָ֛ם וַיַּֽעַצְמ֖וּ מְאֹֽד: Heb. הָאָבְנָיִם, the seat of the woman in childbirth, but elsewhere (Isa. Exodus Rabbah 15:22 [17] Calcidius, commentary, chs. בְּיַלְדְכֶן, like בְּהוֹלִידְכֶן. Its midrashic interpretation is, however: The Holy Spirit says this: You [Pharaoh] say, Lest they multiply, but I say, So will they multiply. יום שנולד משה אמרו לו אצטגניניו היום נולד מושיען, ואין אנו יודעין אם ממצרים אם מישראל, ורואין אנו שסופו ללקות במים, לפיכך גזר אותו היום אף על המצרים, שנאמר כל הבן הילוד, ולא נאמר הילוד לעברים, והם לא היו יודעים שסופו ללקות על מי מריבה: Kabbalah, Chassidism and Jewish Mysticism. (ויבן) [הבתים] את בית ה' ואת בית המלך (מלכים א' ט א) (לקוטי שיחות חלק כ"א, ע' 2 הערה 29). זו מרים שפועה ומדברת והוגה לולד כדרך הנשים המפייסות תינוק הבוכה. קצו בחייהם. Now what was the tax? The Targum מְיַלְּדֹת is חַייָתָא Our Rabbis (Sotah 11b), however, interpreted it to mean that they [the Israelite women] are compared to beasts (חַיּוֹת) of the field, which do not require midwives. Sephardi — Jeremiah 1 2 [Student Size], Exodus [Shemos] at Amazon.com. 1-17 [Set What then does this teach us? וַיֵּיטֶב אֱ־לֹהִים לַמְיַלְּדֹת וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד: Heb. 1 Review . [It means, however,] so did they multiply and so did they gain strength. They then got ahold of the original rock that he had been commanded to hit the first time (Shmos 17) and instead of doing what he was commanded this time which was to speak to it, he hit it. Our Rabbis, however, interpreted it to mean that they [the Israelites] were like thorns (כקוצים) in their eyes -[from Sotah 11a]. וַיִּקְרָ֤א מֶֽלֶךְ־מִצְרַ֨יִם֙ לַֽמְיַלְּדֹ֔ת וַיֹּ֣אמֶר לָהֶ֔ן מַדּ֥וּעַ עֲשִׂיתֶ֖ן הַדָּבָ֣ר הַזֶּ֑ה וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים: And the midwives said to Pharaoh, "Because the Hebrew women are not like the Egyptian women, for they are skilled as midwives; when the midwife has not yet come to them, they have [already] given birth.". The Egyptians were to be drowned in the Red sea, the Israelites were to be humbled and proved in the wilderness, Deuteronomy 8:2. (Others explain: And the Egyptians were disgusted with themselves, and it is easy to understand why.) Show content in: Both English Hebrew. וחד אמר, שנתחדשו גזרותיו: [means that] he acted as if he did not know about him. תרגום מילדות חיתא. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם: A new king arose over Egypt, who did not know about Joseph. Rashi, one of the most prominent talmudic commentators, argued that the term g'di must actually have a more general meaning, including calves and lambs, in addition to young goats. כהונה ולויה מיוכבד, ומלכות ממרים, כדאיתא במסכת סוטה (סוטה יא ב): And Pharaoh commanded all his people, saying, "Every son who is born you shall cast into the Nile, and every daughter you shall allow to live.". [18] Calcidius, translation, pp. וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא: The children of Israel were fruitful and swarmed and increased and became very very strong, and the land became filled with them. לא היה מקפיד אלא על הזכרים, שאמרו לו אצטגניניו שעתיד להוולד בן המושיע אותם: The midwives, however, feared God; so they did not do as the king of Egypt had spoken to them, but they enabled the boys to live. Chumash & Rashi Explained - Exodus Sefer Shmot - DVD - Full Book of Shmot (Exodus) Includes Entire Book of Shmot (Exodus). As the Targum renders: קִרְוֵי בֵיתאוֹצָרָא, cities of storehouses], and similarly, Go, come to this treasurer (הַסּוֹכֵן) (. 556-563. כֵּן יִרְבֶּה וְכֵן יִפְרֹץ, lit., so will they multiply and so will they gain strength. 15:4), he turned the tails one to another. וַיֵּיטֶב, bestowed goodness upon them. Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the … ואל תשיבני וילך, וישב, וירד, ויצא, לפי שאינן מגזרתן של אלו, שהרי היו"ד יסוד בהן, ירד, יצא, ישב, ילך, היו"ד אות שלישית בו: Now it took place when the midwives feared God, that He made houses for them. Shemot - Exodus - Chapter 16 ... Rashi 's Commentary: Show Hide. “And they said (וַתֹּאמַרְןָ), ‘An Egyptian man מִצְרִי) (אִישׁ ’” (. In his youth Rashi studied for a number of years at the great center of Jewish learning, Mayyence in Germany, where his teachers, to whom he refers repeatedly in his commentaries, were the disciples of Rabbenu Gershom of Mayyence, the spiritual father of Ashkenazi Pronounced: AHSH-ken-AH-zee, Origin: Hebre… וַתִּירֶ֤אןָ הַֽמְיַלְּדֹת֙ אֶת־הָֽאֱלֹהִ֔ים וְלֹ֣א עָשׂ֔וּ כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר אֲלֵיהֶ֖ן מֶ֣לֶךְ מִצְרָ֑יִם וַתְּחַיֶּ֖יןָ אֶת־הַיְלָדִֽים: They provided water and food for them. There were various reasons why God led them through the way of the wilderness of the Red sea. And he had seven names: Reuel, Jether, Jethro, Keni, [Hobab, Heber, and Putiel]. The exegesis of Scripture in the Middle Ages is not purely an expression of intellectual activity for itself, but essentially a taking of position in regard to the social and religious problems of the time. 33:17), a swift gazelle (Gen. 49:21). לַמְיַלְּדֹת. והלא הוא ובניו היו בכלל שבעים, ומה בא ללמדנו, וכי לא היינו יודעים שהוא היה במצרים, אלא להודיעך צדקתו של יוסף, הוא יוסף הרועה את צאן אביו, הוא יוסף שהיה במצרים ונעשה מלך ועומד בצדקו: Now Joseph died, as well as all his brothers and all that generation. Rashi explains that in the Hebrew, there is a conversive vav, (turning past into future and future into past).

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