Rashi addresses specific glaring questions in the Torah's text:
- Clarifications (when words, ideas or events are hard to understand, Rashi explains them)
- Contradictions (when verses seem to contradict each other, Rashi aligns them)
- Superfluities (when words or ideas seem extra or repeated, Rashi distinguishes them)
- Juxtapositions (when unrelated themes are next to each other, Rashi relates them)
- Deviations (when the Torah's grammar rules seem to be broken, Rashi rights them)
- Disparities (when the words change from the norm, Rashi reveals their secrets)
פרשת שמות
Parshas Shemos
ד"ה ואלה שמות בני ישראל
Q: Why does Hashem count the Children of Israel by their names after their deaths despite having counted them already during their lifetimes?
A: To show their preciousness.
Q: How are they compared to the stars?
A: Because they too are sent out and brought in by name.
ד"ה ויוסף היה במצרים
Q: Why mention that Yosef was in Egypt - don't we already know that?
A: To demonstrate that becoming king of Egypt did not cause Yosef to decrease in his righteousness. He was the same as when he was his father's shepherd.
ד"ה וישרצו
Q: Why are the Jewish people described as "swarming" in the land of Egypt?
A: Because they were giving birth to six children at a time.
Q: What is the scriptural hint to the number of children they were having?
A: There are six synonyms used to describe their prolificacy.
(8) A new king arose over Egypt who did not know Joseph.
Q: Was this king truly new?
A: Two possibilities:
- Yes
- No, but he made new decrees without thought to the debt that Egypt owed Yosef.
ד"ה נתחכמה לו
Q: Who did Pharaoh instruct his people to deal shrewdly with?
A: Two possibilities:
- The Jewish People
- The G-d of the Jews.
Q: Why did Pharaoh choose water as his tool to torment the Jewish people?
A: Since Hashem had promised not to destroy the world through water, he would be safe from punishment.
ד"ה בפרך
Q: What does בפרך imply?
A: Work that breaks the body.
ד"ה שפרה
Q: What was her real name and why was she called Shifra?
A: Yocheved. Called Shifra because she would clean the babies (from the word משפרת-"she polished").
ד"ה פועה
Q: What was her real name and why was she called Puah?
A: Miriam. Called Puah - the Hebrew word for cooing.
ד"ה אם בן הוא וגו
Q: What did Pharaoh have against the boys - why did he decree that only boys be killed?
A: Because his stargazers predicted a male savior.
(21) And because the midwives feared G-d, He established households for them.
ד"ה ויעש להם בתים
Q: Which dynasty came from each of the midwives?
A: Kohanim and Leviim from Yocheved. Royalty (the House of David) from Miriam.
ד"ה ויקח את בת לוי
Q: Who were these two?
A: Amram and his aunt Yocheved.
Q: Why did they get married (remarried)?
A: Their (5 yr old) daughter Miriam rebuked them for preventing any Jewish child from being born. This was harsher than Pharaoh's decree against the boys.
ד"ה את אמתה
Q: What did Batya send to get the basket?
A: Two possibilities:
- Her handmaiden.
- Her hand, which miraculously stretched all the way to the basket.
ד"ה וירא בסבלותם
Q: What was special about how Moshe saw the people's suffering?
A: He felt their pain in his heart, not only witnessing it with his eyes.
ד"ה שני אנשים עברים
Q: Who were the fighting men? Which other sin would they later commit?
A: Dasan and Aviram. These are the men who left Manna overnight against Hashem's decree.
ד"ה וישב על הבאר
Q: Where did Moshe get the idea of waiting by the well?
A: He learned from Yaakov who met his wife at the well.
(23) A long time after that, the king of Egypt died. The Israelites were groaning under the bondage and cried out; and their cry for help from the bondage rose up to G-d.
ד"ה ויהי בימים הרבים ההם
Q: Why is the description of the Jewish groans reminding Hashem of his promise, juxtaposed to the story of the burning bush?
A: The groans were heard by Hashem, Who innitiated the redemption process by speaking with Moshe at the burning bush.
ד"ה וימת מלך מצרים
Q: What was the 'death' experienced by the Pharaoh, and what was the prescribed treatment?
A: He had leprosy and bathed in fresh Jewish blood every day.
(1) Now Moses, tending the flock of his father-in-law Jethro, the priest of Midian, drove the flock into the wilderness, and came to Horeb, the mountain of G-d.
ד"ה אחר המדבר
Q: Why would Moshe bring his flocks all the way into the wilderness?
A: To avoid the possibility of his flocks grazing on someone else's land.
(2) An angel of Hashem appeared to him in a blazing fire out of a bush. He gazed, and there was a bush all aflame, yet the bush was not consumed.
ד"ה מתוך הסנה
Q: Why did Hashem speak to Moshe from within a lowly thorn bush?
A: To show that He was with suffering together with HIS people.
(11) But Moses said to G-d, “Who am I that I should go to Pharaoh and free the Israelites from Egypt?”
ד"ה מי אנכי
Q: Why did Moshe refuse to speak with Pharaoh?
A: He felt he wasn't important enough to speak with kings.
ד"ה וכי אוציא את ישראל
Q: What was his concern about the Jewish people?
A: That they were unworthy of being redeemed.
ד"ה ויאמר כי אהיה עמך
Q: How did Hashem address Moshe's concern about not being important enough talking to Pharaoh?
A: He said, it is not your importance, it is Mine.
Q: What sign did Hashem give to show Moshe that he would be safe while fulfilling his dangerous mission?
A: Hashem showed him that the bush was burning but wasn't being harmed.
Q: What was the true purpose of saving the Jews from Egypt?
A: So that they could receive and keep the Torah.
Q: What would be the sign that that purpose would be fulfilled?
A: The Jewish people's leaving Egypt would be the sign that the ultimate purpose would be fulfilled.
(18) They will listen to you; then you shall go with the elders of Israel to the king of Egypt and you shall say to him, ‘Hashem, the G-d of the Hebrews, manifested Himself to us. Now therefore, let us go a distance of three days into the wilderness to sacrifice to Hashem our G-d.’
ד"ה ושמעו לקולך
Q: What would cause the people to believe Moshe?
A: The language that Moshe was commanded to use "G-d has remembered" is the language that the Jews had received in their tradition from Yosef.
(י) וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־ה' בִּ֣י אדנ-י לֹא֩ אִ֨ישׁ דְּבָרִ֜ים אָנֹ֗כִי גַּ֤ם מִתְּמוֹל֙ גַּ֣ם מִשִּׁלְשֹׁ֔ם גַּ֛ם מֵאָ֥ז דַּבֶּרְךָ אֶל־עַבְדֶּ֑ךָ כִּ֧י כְבַד־פֶּ֛ה וּכְבַ֥ד לָשׁ֖וֹן אָנֹֽכִי׃
(10) But Moses said to Hashem, “Please, O Hashem, I have never been a man of words, either in times past or now that You have spoken to Your servant; I am slow of speech and slow of tongue.”
'ד"ה גם מתמול וגו
Q: What is the scriptural evidence that Moshe argued with Hashem for seven days?
A: There are three terms describing previous days, the word "גַם-also" appears three times and the day on which this conversation took place = seven.
Q: What was the real reason for Moshe refusing the leadership of the Jewish people?
A: He didn't wish to upset his brother Aharon, who had been the spiritual leader for the Jews in Egypt for decades.
Q: How do we know that Aharon was a prophet and leader in Egypt?
A: Hashem speaks to Eily the Kohen, "Did I appear to your father's family when they were in Egypt." This refers to Aharon, Eily's great grandfather. (Shmuel I 2:27)
(24) At a night encampment on the way, Hashem encountered him and sought to kill him.
ד"ה ויבקש המיתו
Q: Who attacked Moshe at the inn, and in which form?
A: An angel of Hashem, in the form of a snake.
Q: Why would he deserve to die at this point?
A: He had not circumcised his son yet. Now that he stopped at an inn he should have taken the time to do it.
Q: Why did Moshe delayed in the first place?
A: Because he needed to set off on his mission to Egypt right away.
פרשת וארא
Parshas Va'era
(ג) וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י י-ה-ו-ה לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃
(3) I appeared to Abraham, Isaac, and Jacob as E-l Sha-ddai, but I did not make Myself known to them by My name י-ה-ו-ה.
ד"ה ושמי ה' לא נודעתי להם
Q: What do the ש-ד-י and י-ה-ו-ה represent?
A: ש-ד-י shows His ability to do whatever He wishes to, this is His Promise name. י-ה-ו-ה represents truth, when He fulfills his promises.
Q: Why didn't the patriarchs know Hashem's real name?
A: They never saw Hashem fulfill His promises of great nation and homeland.
ד"ה אלה ראשי בית אבתם
Q: Why does the Torah record the tribal family trees here?
A: Because the Torah is going to set about describing the family of Levi due to Moshe and Aharon, so it preceded them with the preceding tribes as well.
Q: Why does the Torah record only the tribes of Reuven, Shimon and Levi?
A: These three tribes were chastised by Yaakov while the others were being blessed. This special mention shows that they are just as distinguished.
ד"ה אחות נחשון
Q: What should we derive from the fact that Elisheva's brother is recorded in connection with her marriage to Aharon?
A: The proper way is to check on the brothers of any young lady when you are considering marriage.
ד"ה ואני אקשה
Q: What is the the justification for forcing Pharaoh to be stubborn?
A: Since Pharaoh was wicked and had no intention of repenting Hashem simpl gave him the strength to stick to his opinion.
Q; What is the primary purpose of the plagues - if it is not to subdue Pharaoh's arrogance?
A: By seeing the punishment wrought by Hashem against the wicked nations, the Jewish people should learn to behave themselves.
Q: At what point in the plagues did Hashem need to interfere with Pharaoh's heart - until which point did Pharaoh's own stubbornness endure?
A: Pharaoh remained stubborn on his own for the first five plagues.
ד"ה הנה יוצא המימה
Q: What is significant about Pharaoh's 'going out to the water'?
A: Since Pharaoh pretended to be a G-d he would never admit to needing the bathroom. Therfore he would privately visit the Nile River each morning to evacuate his bowels. Moshe would thus expose him as merely human.
(17) Thus says Hashem, “By this you shall know that I am the L-RD.” See, I shall strike the water in the Nile with the rod that is in my hand, and it will be turned into blood;
ד"ה ונהפכו לדם
Q: Why does Hashem choose to attack the Nile River first of all?
A: The Egyptians considered the Nile River a deity. Hashem showed His power over the Egyptian gods first of all.
(19) And Hashem said to Moses, “Say to Aaron: Take your rod and hold out your arm over the waters of Egypt—its rivers, its canals, its ponds, all its bodies of water—that they may turn to blood; there shall be blood throughout the land of Egypt, even in vessels of wood and stone.”
ד"ה אמר אל אהרן
Q: Why was Aharon given the duty of carrying out the first three plagues?
A: Since the River protected Moshe when he was hidden as a baby, and the sand protected him by covering the Egyptian he had killed, therefore it was unconscionable for Moshe to personally smite them.
ד"ה ותעל הצפרדע
Q: The verse refers to a single frog. What emerged from the Nile River?
A: 2 possibilities:
- A huge troop of frogs.
- A single frog that spit out smaller frogs. The more the Egyptians hit it the more frog it spewed.
(טו) וַיֹּאמְר֤וּ הַֽחַרְטֻמִּים֙ אֶל־פַּרְעֹ֔ה אֶצְבַּ֥ע אֱלֹקִ֖ים הִ֑וא וַיֶּחֱזַ֤ק לֵב־פַּרְעֹה֙ וְלֹֽא־שָׁמַ֣ע אֲלֵיהֵם כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה' (ס)
(15) and the magicians said to Pharaoh, “This is the finger of God!” But Pharaoh’s heart stiffened and he would not heed them, as Hashem had spoken.
ד"ה אצבע אלקים היא
Q: Why were the magicians forced to say that his was the finger of G-d?
A: They had been to duplicate the first two plague. But not the lice - since magic only creates creatures larger than a barley-grain.
(17) For if you do not let My people go, I will let loose swarms of animals against you and your courtiers and your people and your houses; the houses of the Egyptians, and the very ground they stand on, shall be filled with swarms of animals.
ד"ה את הערב
Q: Arov simply means a mixture; what was this a mixture of?
A: A mixture of every type of harmful animal.
Q: What is the theory behind the sequence of the plagues?
A: Hashem attacked the Egyptians in the form of a siege. First spoil the water, then confuse and frighten them with loud noises etc. (Midrash Tanchuma BO:4)
(22) But Moses replied, “It would not be right to do this, for what we sacrifice to Hashem our G-d is untouchable to the Egyptians. If we sacrifice that which is untouchable to the Egyptians before their very eyes, will they not stone us!
ד"ה תועבת מצרים
Q: What is Moshe calling "the abomination of Egypt"?
A: 2 possibilities:
- They worship sheep - we consider it an abomination.
- The Egyptians considered the slaughtering of sheep an aboniation.
(27) And Hashem did as Moses asked: He removed the swarms of insects from Pharaoh, from his courtiers, and from his people; not one remained.
ד"ה ויסר הערב
Q: Why didn't Hashem make the animals die on the streets, as He did with the frogs?
A: Had they simply died in the street the Egyptians would have enjoyed their hides and fur.
(8) Then Hashem said to Moses and Aaron, “Each of you take handfuls of soot from the kiln, and let Moses throw it toward the sky in the sight of Pharaoh.
ד"ה וזרקו משה
Q: "Throwing" implies "one handed". Thus - how many miracles took place at this event?
A: Two:
- That Moshe's hand held the ash from both his hands and both of Aharon's hands.
- That the ash spread across the entire land of Egypt.
ד"ה מתלקחת בתוך הברד
Q: How did it come to be that Ice and Fire should coexist?
A: To fulfill the will of Hashem the fire and water joined forces.
(29) Moses said to him, “As I go out of the city, I shall spread out my hands to Hashem; the thunder will cease and the hail will fall no more, so that you may know that the earth is the Hashem’s.
ד"ה כצאתי את העיר
Q: Why must Moshe leave the city before he can pray to Hashem?
A: Because the city was full of idolitry.
פרשת בא
Parshas Bo
(י) וַיֹּ֣אמֶר אֲלֵיהֶם יְהִ֨י כֵ֤ן ה' עִמָּכֶ֔ם כַּאֲשֶׁ֛ר אֲשַׁלַּ֥ח אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם רְא֕וּ כִּ֥י רָעָ֖ה נֶ֥גֶד פְּנֵיכֶֽם׃
ד"ה רעו כי רעה נגד פניכם
Q: What did Pharaoh intend with this statement?
A: Two possibilities:
- Pharaoh estimated that the journey would end badly.
- Pharaoh's stargazers predicted blood and death for the Jewish people. A star called Rah.
Q: How did Moshe use Pharaoh's words to protect the Jewish people?
A: When the Jews deserved to be destroyed for worshiping the Golden Calf, Moshe argued, "People will say that you took them out to Rah (the star of blood and death)"?
(יד) וַיַּ֣עַל הָֽאַרְבֶּ֗ה עַ֚ל כָּל־אֶ֣רֶץ מִצְרַ֔יִם וַיָּ֕נַח בְּכֹ֖ל גְּב֣וּל מִצְרָ֑יִם כָּבֵ֣ד מְאֹ֔ד לְ֠פָנָיו לֹא־הָ֨יָה כֵ֤ן אַרְבֶּה֙ כָּמֹ֔הוּ וְאַחֲרָ֖יו לֹ֥א יִֽהְיֶה־כֵּֽן׃
ד"ה ואחריו לא יהיה כן
Q: The Prophet Yoel tells of a plague of locusts that was in fact worse than this one (Yoel 2:2)- how can this verse be true?
A: The plague in Yoel's day was of many species while in Moshe's day it was of only one.
' ד"ה ויהי חושך אפילה וגו' שלשת ימים וגו
Q: The Torah seems to describe two sets of three days. How did it work?
A: Three days of darkness where one couldn't see his own hand. Then, three days of gloom where one could not move from their place.
Q: Why was such a severe darkness necessary?
A: Two reasons:
- While the Egyptians were frozen in darkness, the Jews who refused to leave Egypt with Moshe died and were buried.
- While the Egyptians were frozen in darkness the Jews located all of the precious vessels in the Egyptians homes, which they then borrowed for their journey into the desert.
ד"ה וכל בכר בהמה
Q: Why did the animals die in this plague?
A: When a nation is punished, Hashem smites their deities as well.
ד"ה וירדו כל עבדיך
Q: When the time came Pharaoh himself came running to Moshe, was Moshe wrong?
A: No, he was simply speaking respectfully. It is not nice to say that a king would come begging.
ד"ה ויאמר ה' אל משה ואל אהרן
Q: Why was Aharon privileged to receive the prophecy of first mitzvah along with Moshe?
A: Since he too worked to bring the plagues upon Egypt and the salvation to the Isrealites, he too was privy to the first mitzvah.
ד"ה החודש הזה
Q: "Zeh" indicates pointing at something - What did Hashem point to when describing this Mitzvah?
A: He showed Moshe the brand new moon, saying, "When the moon is new like this, it will be Rosh Chodesh"
Q: How does Nissan act as the head of the months?
A: It is the first when you count the months of the year. eg. #1 Nissan, #2 Iyar, #3 Sivan and so on.
ד"ה [דברו] אל כל עדת ישראל לאמר בעשר לחדש
Q: When was the command to take the pascal sheep given?
A: It was given on Rosh Chodesh Nissan (the 1st of Nissan). The Jews were commanded that on the tenth day, ten days later, they should take a sheep for the Passover sacrifice.
ד"ה והיה לכם למשמרת
Q: What were the Jews meant to do with the sheep for four days?
A: They were meant to inspect the animal to make sure it had no physical blemishes.
Q: Why did Hashem have the Jews keep the sheep for four whole days?
A: In order to provide the Jews an opportunity to perform a mitzvah - because, as they were, they had none. And without any mitzvot, the heavenly court could not justify saving them and killing the Egyptians.
'ד"ה ושחטו אתו וגו
Q: Could this command really be fulfilled - could all the people possible slaughter the animal?
A: From here we learn that a designated agent can serve on behalf of a person.
ד"ה בין הערבים
Q: This term is translated as "evening" but it literally means "between the settings". How does this mean evening?
A: It refers to the time between the "setting" (end) of the day, and the "setting" (onset) of night.
'ד"ה פסח הוא לה
Q: Why is the sacrifice called "Pesach"?
A: In commemoration of the pact that Hashem skipped or passed over "Pasach" the Jewish homes.
Q: What is the manner in which the Jewish people were meant to fulfill this mitzvah?
A: Hurriedly, without any concern to the enjoyment, it must be fully for Hashem.
ד"ה כל בכור בארץ מצרים
Q: Who is included in this statement that we would not have anticipated on our own?
A: Foreign firstborns who were visiting Egypt at that time.
Q: How do we know that Egyptian firstborns who were traveling abroad also dies on that night?
A: "Who smote Egypt through their firstborn." (Psalms 136:9)
ד"ה ושמרתם את המצות
Q: How do we protect the Matzah from becoming Chametz?
A: The Talmud recommends using cold water in the kneading process.
Q: What exegetical message does the Midrash derive from this verse?
A: Read it as though it says, "Guard the Mitzvot". Meaning that we must avoid allowing a Mitzvah opportunity to 'leaven' by delaying its fulfillment.
ד"ה אגדת אזוב
Q: How many is a bunch?
A: Three roots are called a bunch.
[ד"ה והיה כי תבאו [אל הארץ
Q: What is the legal ramification of this connection between the Pesach Sacrifice and the arrival to the land of Israel?
A: That the Jews were not obligated to offer the sacrifice for the entire duration of the sojourn in the wilderness.
(40) The length of time that the Israelites lived in Egypt was four hundred and thirty years;
ד"ה שלשים שנה וארבע מאות שנה
Q: When do we begin counting the 430 years?
A: From when Hashem told Avraham that his descendants would be strangers in a land that was not their own.
Q: How much time did the Israelites live in Egypt?
A: Only 210 years. Here are some notable events on the 430 year timeline:
- It begins with the Covenant Between the Parts. (430)
- Yiztchak is born 30 years later (400)
- Yaakov is born 60 years later (340)
- Yaakov descends to Egypt at age 130 (210)
- ???
- Bitter slavery begins when Miraim is born (86)
- Moshe is born 6 years later (80)
- Moshe is 80 years old at the time of the Exodus (0)
Q: If they spent only 210 in Egypt, but the Torah says 430, how did the sages avoid this discrepancy when translating the Torah for Ptolemy?
A: They all rendered this verse as follows: The length of time that the Israelites lived in Egypt and in other lands was four hundred and thirty years.
(41) at the end of the four hundred and thirtieth year, to the very day, all the ranks of Hashem departed from the land of Egypt.
ד"ה ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה
Q: Why is it important to know that the Israelites left Egypt "To the very day"?
A: This underscores that Hashem did not delay the people even for a day; the prophecy of slavery and redemption was delivered on Nissan 15, 2018; Yitzchak was born and the fulfillment began on Nissan 15, 2048; the Israelites left Egypt precisely on Nissan 15, 2448.
ד"ה את העבודה הזאת
Q: The instructions about the Passover night have already been described in 12:25, why is the whole thing repeated here?
A: The earlier instruction was aimed at parents of the wicked child who says, "What is all this to you" - excluding himself from the people. The instruction here is aimed at the parents of the child who cannot ask on his own - the must draw his attention by telling the beautiful story.
(14) And when, in time to come, your son asks you, saying, ‘What does this mean?’ you shall say to him, ‘It was with a mighty hand that Hashem brought us out from Egypt, the house of bondage.
ד"ה מה זאת
Q: Here again the Torah repeats the instruction of relating the story of the Exodus to your children - what for?
A: Here the instruction is aimed at the parents of the simpleton, who asks simply, "What is this?".
Q: Are there other repetitions of this same instruction?
A: Yes, in Deuteronomy (Devarim) 6:20, but that is aimed at the parents of the wise son. Thus we see that Torah addresses four types of children Wise, Wicked, Simple and Silent.
פרשת בשלח
Parshas Beshalach
ד"ה וחמשים
Q: This word is unclear - what is its meaning?
A: 2 possibilities:
- Armed (it is mentioned here so the reader shouldn't wonder where the weaponry used in the subsequent battles came from).
- Cut into a fifth - that only one in five Jews was willing to leave Egypt, the rest died and were buried during the plague of darkness.
ד"ה לפני בעל צפון
Q: Baal-zephon is an Egyptian god - but weren't they all destroyed by the plagues?
A: Hashem left one in place to give the Egyptians the confidence they needed to pursue the Israelites into the sea and receive their final judgement.
Q: Where is scriptural proof that Hashem uses confusion to fight His enemies?
A: In Job (Iyov) 12:23 it says, "Hashem confuses the nations and destroys them!"
ד"ה ויהפך
Q: What was the change in the heart of Pharaoh and his servants?
A: Pharaoh went from "Get up and get out from among my people" to pursuing them. His servants surely didn't want the people to return to slavery - they had suffered so much - but they wanted the gold, silver and clothing that they had lent the Israelites.
ד"ה וכל רכב מצרים
Q: Where did Pharaoh find horses to pull his chariots - weren't they all killed in the pestilence?
A: Those Egyptians who feared G-d moved their animals indoors - the verse (9:3) explicitly describes the plague as effecting only the animals that were left in the field.
ד"ה וילך מאחריהם
Q: The angel of G-d is usually referred to as "Mal'ach Hashem" while here it is referred to as "Mal'ach Ha'Elokim" - what does the change teach us?
A: Elokim implies judgement. The Jewish people were being judged at the moment the Egyptians overtook them at the sea (due to their complaining), whether they deserved to be saved or destroyed along with the Egyptians.
Q: Why did the angel moved to behind them?
A: To separate the two camps and to catch the arrows and catapult stones that the Egiptains fired a the Hebrews.
(25) He locked the wheels of their chariots so that they moved forward with difficulty. And the Egyptians said, “Let us flee from the Israelites, for Hashem is fighting for them against Egypt.”
ד"ה ויסר את אפן מרכבותיו
Q: How is 'the wheels burning off' part of the punishment?
A: This way the chariots were dragged along the ground and the riders were tossed around, causing their limbs to bruise and break.
ד"ה וירא ישראל את מצרים מת
Q: How is this part of the Israelites salvation?
A: The sea deposited the Egyptian army on the shore so the freed slaves should not worry that the enemy had emerged safely on another bank and were renewing their pursuit.
(1) Then Moses and the Israelites sang this song to Hashem. They said: I will sing to Hashem, for He has triumphed gloriously; Horse and driver He has hurled into the sea.
ד"ה אז ישיר
Q: These words are written in the future tense - "Then Moshe will sing" - how do we understand this?
A: 2 Possibilties:
- The future tense is specifically referreing to the fact that the act is premeditated. "Then..." when Moshe saw the salvation at the sea he felt that "...he should sing" Exodus 15:1). (for more examples see Appendix A)
- This is the first illusion to the Resurection of the Dead. When Moshiach comes Moshe and Israel will again sing a song to Hashem!
ד"ה זה א-לי
Q: "This" always implies something that you can see and point to. What did they see at the sea?
A: At the sea, Hashem showed himself to even the lowliest handmaiden in a manner that even the greatest prophet would never experience afterwards.
ד"ה כמו אבן
Q: Here it says, "They went down like a stone." But in other places it says, "Consumed them like straw" and "They sank like lead". Which was it?
A: This shows that the punishment was precise; a) the best Egyptian sank "like lead" and died immediately, b) the moderate Egyptian was tossed by the waters but quickly "went down like a stone" and died, c) the wicked Egyptians were tormented by the waters, being pulled down and pushed up, around and around "like straw" - they suffered terribly before finally dying.
ד"ה ישבי פלשת
Q: Why were the Philistines particularly frightened?
A: The tribe of Menashe made an attempt to leave Egypt 30 years too soon. The philistines killed three hundred thousand of them. They were terrified that Israel would now come to take revenge!
ד"ה ותקח מרים הנביאה
Q: When did Miriam prophecize?
A: When she was still only the sister of Aharon, she said, "I am going to have a brother who will save the Hebrews from bondage".
Q: Why is she called "sister of Aharon", instead of "sister of Moshe"?
A: It is in honor of Aharon's sacrifce on her behalf - he stood up for her when she was smitten with leprosy.
[ד"ה שם שם לו [חק ומשפט
Q: Which Mitzvos were given to the Jews at the waters of Marah?
A: Shabbat, Parah Adumah, Civil Law.
ד"ה בשר לאכול
Q: Why is the meat for eating but the bread is for satiation?
A: Since the people demanded meat unjustly (as they had their own cattle and besides - you don't need meat to survive). So Hashem gave them meat at night, not the best time to eat.
ד"ה המרבה והממעיט
Q: What is the great miracle described in these verses?
A: Different people collected different amounts of Manna, yet when they measured out the Manna they miraculous ended up with was exactly one Omer per person.
ד"ה ויותירו האנשים
Q: Who would do such a thing!
A: Of course, Dasan and Aviram!
ד"ה לקטו לחם משנה
Q: What did the people collect on Friday?
A: 2 possibilties:
- The regular daily portion which miraculously doubled.
- Double the regular portion which tasted and smelled finer than usual.
(32) Moses said, “This is what Hashem has commanded: Let one omer of it be kept throughout the ages, in order that they may see the bread that I fed you in the wilderness when I brought you out from the land of Egypt.”
ד"ה לדרתכם
Q: When was this reminder ever used?
A: During the days of Jeremiah the people argued, "If we devote time to Torah study who will provide our sustenance?" Jeremiah showed them the Manna to remind them that sustenance comes from Hashem.
'ד"ה ויבא עמלק וגו
Q: When a nation goes to war against Israel, Torah says, "And So&So Went out". Here it says, "And Amalek came." Why the difference?
A: This battle is recorded right next to the Jewish people complaining, "Is G-d among us?!" Amalek's attack served as the reminder that Hashem's protection is always with the people.
ד"ה כי יד על כס י-ה
Q: What was Hashem's oath?
A: That He would wage a perpetual war against Amalek.
Q: Why is the word "throne-כסא" missing a letter?
A: Hashem declares that so long as Amalek remains in existence His Holy Name would remain incomplete.
פרשת יתרו
Parshas Yisro
(1) Jethro priest of Midian, Moses’ father-in-law, heard all that Hashem had done for Moses and for Israel His people, how Hashem had brought Israel out from Egypt.
ד"ה וישמע יתרו
Q: What news did Yisro hear that convinced him to join the people?
A: He heard tell of the Splitting of the Sea and the War with Amalek.
ד"ה אחר שילוחיה
Q: When did Moshe send away his wife?
A: Upon his approach to Egypt, Aharon met him and instructed, "There are enough Israelites suffering in Egypt. Don't add these to them."
ד"ה מכל האלוהים
Q: If Torah speaks only absolute truth - how can Torah make this statement?
A: This shows that Yisro was in fact familiar with every existing Idolatry.
ד"ה כי בדבר אשר זדו עליהם
Q: What is the meaning of this statement?
A: 2 possibilities:
- The thing they planned for the people (water) is the way they were punished.
- They were cooked in the very pot they prepared for the Israelites.
ד"ה ויהי ממחרת
Q: When did Moshe sit down to judge the people?
A: It must have been the day after Yom Kippur in the second year from the Exodus. There was no opportunity before that day.
The list of things that kept Moshe occupied until Yom Kippur:
- Before Matan Torah there was nothing to judge.
- From Matan Torah, Moshe was on Mt. Sinai for 40 days
- At the end of the 40 days Moshe descended and broke the Tablete
- The next morning he ascended the mountain again for 80 days
- He returned to the people with new Tablets on the day after Yom Kippur.
ד"ה וילך לו על ארצו
Q: Why did Yisro have to go home?
A: To convert the rest of the family.
ד"ה ביום הזה
Q: Why is it written, "On this day" instead of "On that day"?
A: To teach that on each and every day we aught to view the Torah as though it were given to us on this very day.
ד"ה ויחן שם ישראל
Q: Why is Israel's camp described in the singular term, "And he camp there"?
A: This was a rare occasion in which the Jewish people were completely unified, without argument and with one purpose.
ד"ה לבית יעקב
Q: Saying is softer than telling - who was Moshe meant to speak softly to?
A: Hashem commanded Moshe to introduce the precepts of Torah softly to the women of Israel.
ד"ה ותגיד לבית ישראל
Q: How was the Torah introduced to the men of Israel?
A: He taught them the punishments and the details of the laws, things that are harsh.
ד"ה משה ידבר
Q: It is not clear what Hashem's response was.
A: When Moshe spoke, Hashem helped sound like thunder.
ד"ה את כל הדברים האלה
Q: What does it mean all of those things?
A: Hashem said the whole Torah in one utterance then went back and elucidated each separate one.
ד"ה אשר הוצאתיך מארץ מצרים
Q: Why is taking the Jews out of Egypt relevant to the commandments here?
A: The fact he took us out of Egypt means we are obligated to keep the commandments.
Q: Why does Hashem introduce himself as "I am the LORD am the God who took you out of Egypt."
A: To tell the Jews that he is the same God who took them out of Egypt.
ד"ה לשנאי
Q: Is it fair that Hashem punishes the children of the parent who does a bad deed for four generations?
A: If the child continues to do so in their parent's path they too will be punished, but only for four generations. Hashem rewards good deeds for two thousand generations.
ד"ה זכור
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(See Devarim 5:12)
ד"ה ועשית כל מלאכתך
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ד"ה לא תגנוב
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ד"ה ותחלליה
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פרשת משפטים
Parshas Mishpatim
ד"ה לפניהם
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ד"ה ורצע אדוניו את אזנו
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ד"ה ועבדו לעולם
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ד"ה מכה איש ומת
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ד"ה ומכה אביו ואמו
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ד"ה עין תחת עין
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'ד"ה חמשה בקר וגו
Q: Why is the thief charged more for oxen than sheep?
A: Two possibilities:
- R' Yochanan: Torah discounts the number of sheep due to the shame involved in carrying them -for they are carried on the shoulders.
- R' Meir: When a sheep is stolen, the owner has lost property; when an ox is stolen, the owner has lost his ability to work his fields!
ד"ה אם במחתרת
Q: How is this word to be understood?
A: While he is digging/sneaking into your house.
ד"ה אין לו דמים
Q: Why is he this not considered murder?
A: We assume that the thief comes prepared to kill anyone who will stand in his way. Therefor he has 'signed his own death certificate'.
Q: Which great principle have we learned from this?
A: If someone comes to kill you, you must act quickly and kill them first.
ד"ה אם זרחה השמש עליו
Q: What does this analogy imply?
A: If it is clear as day to you that the thief is unwilling to take your life, (e.g. a father caught stealing from his son) then you may not kill him.
ד"ה כי יתן איש אל רעהו חמור או שור
Q: The previous passage in the Torah seems to contradict this one - how can they be reconciled?
A: The previous passage referred to a volunteer watchman (therefore he is not liable in case of theft) whereas this passage discussed a paid watchman who will always be liable except in cases of irregular causes that are beyond his control.
ד"ה שבועת ה' תהיה
Q: When, what and why would the paid watchman take an oath?
A: When the 'guarded property' is destroyed in a manner beyond his control he must swear that he had never used it for his own purposes. For if he had he would be liable even for damage that was beyond his control.
ד"ה כל אלמנה ויתום לא תענון
Q: Does the Torah only protect the feeble from harassment?
A: Torah forbids the maltreatment of all people but presents the law using the most common examples.
ד"ה את עמי
Q: Why does Torah say you must lend to "my People" - is there a law against lending to non-Jews?
A: Here the Torah is laying out the priorities: "my people" before other people, "the poor" before the well-to-do, "with you (in your family)" before other families.
ד"ה את העני עמך
Q: What ethical lesson is contained in the words "The poor who are with you"?
A: Do not look down upon the borrowing poor, try to imagine that you are just as poor.
ד"ה וביום השביעי תשבות
Q: Why commandment of Shabbat repeated in the context of the Sabbatical year?
A: That you should not think, "Since the entire year is a Sabbath, the weekly Sabbath is not observed".
ד"ה לא תבשל גדי
Q: What is included in this prohibition?
A: All domesticated animals, as evidenced from the fact that when the Torah mentions "Gedi=kid" it is usually followed by a specific species and here it is not.
Q: Why is this prohibition repeated three times?
A: Once to prohibit consumption of milk+meat, once to prohibit any benifit from milk+meat, and once to prohibit simply cooking them together.
ד"ה הצרעה
Q: Why are only these nations listed of all the seven nations?
A: Only these were attacked by the plague (of hornets). The Cananites and Chittites lived on the west of the Jordan river, while the Hittites, who lived east of the river were scared away by the plague of hornets which sprayed their venom across the Jordan river at them.
ד"ה את לחת האבן והתורה והמצוה אשר כתבתי להורתם
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פרשת תרומה
Parshas Terumah
ד"ה תקחו את תרו
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ד"ה ועצי שטים
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ד"ה מבית ומחוץ תצפנו
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ד"ה זר זהב
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ד"ה כפרת
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ד"ה כרובים
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ד"ה מקשה תיעשה המנורה
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ד"ה תיעשה המנורה
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ד"ה ירכה
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ד"ה וקנה
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ד"ה גביעיה
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ד"ה כפתוריה
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ד"ה ופרחיה
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ד"ה וצפית אותו נחשת
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פרשת תצוה
Parshas Tetzaveh
ד"ה לקדשו לכה
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ד"ה חשן
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ד"ה ואפוד
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ד"ה ומעיל
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ד"ה מצנפת
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ד"ה ואבנט
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ד"ה חשן משפ
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(30) Inside the breastpiece of decision you shall place the Urim and Tummim, so that they are over Aaron’s heart when he comes before Hashem. Thus Aaron shall carry the instrument of decision for the Israelites over his heart before Hashem at all times.
ד"ה את האורים ואת התומים
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(38) It shall be on Aaron’s forehead, that Aaron may take away any sin arising from the holy things that the Israelites consecrate, from any of their sacred donations; it shall be on his forehead at all times, to win acceptance for them before Hashem.
ד"ה ולא ימות
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ד"ה פר אחד
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ד"ה סביב
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(24) Place all these on the palms of Aaron and his sons, and offer them as an elevation offering before Hashem.
ד"ה תנופה
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ד"ה תחתיו מבני
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ד"ה מקטר קטרת
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פרשת כי תשא
Parshas Ki Tisa
(12) When you take a census of the Israelite people according to their enrollment, each shall pay Hashem a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled.
ד"ה כי תשא
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ד"ה ולא יהיה בהם נגף
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ד"ה את ידיהם ואת רגליהם
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ד"ה בשמים ראש
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(34) And Hashem said to Moses: Take the herbs stacte, onycha, and galbanum—these herbs together with pure frankincense; let there be an equal part of each.
ד"ה וחלבנה
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ד"ה ולבנה זכה
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'ד"ה ויתן אל משה וגו
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ד"ה ככלתו
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ד"ה כי בשש משה
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ד"ה באזני נשיכם
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ד"ה עגל מסכה
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ד"ה אלה אלה-יך ישראל
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(5) When Aaron saw this, he built an altar before it; and Aaron announced: “Tomorrow shall be a festival of Hashem!”
ד"ה וירא אהרן
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ד"ה ויבן מזבח
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ד"ה ויאמר חג לה' מחר
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(7) Hashem spoke to Moses, “Hurry down, for your people, whom you brought out of the land of Egypt, have acted basely.
ד"ה שחת עמך
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'ד"ה וישלך מידו וגו
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ד"ה וישק את בני ישראל
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ד"ה ועתה
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(1) Hashem said to Moses: “Carve two tablets of stone like the first, and I will inscribe upon the tablets the words that were on the first tablets, which you shattered.
ד"ה פסל לך
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(32) Afterward all the Israelites came near, and he instructed them concerning all that Hashem had imparted to him on Mount Sinai.
ד"ה ואחרי כן נגשו
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(32) Afterward all the Israelites came near, and he instructed them concerning all that Hashem had imparted to him on Mount Sinai.
ד"ה ויתן על פניו מסוה
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פרשת ויקהל
Parshas Vayakhel
(1) Moses then convoked the whole Israelite community and said to them: These are the things that Hashem has commanded you to do:
ד"ה ויקהל משה
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(2) On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to Hashem; whoever does any work on it shall be put to death.
ד"ה ששת ימים
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ד"ה את המשכן
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ד"ה את אהלו
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ד"ה ואת מכסהו
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ד"ה ואהליאב
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ד"ה ויעש בצלאל
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(ח) וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְחֹ֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (ס)
ד"ה במראות הצבאות
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פרשת פקודי
Parshas Pikudei
ד"ה אלה פקודי
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ד"ה משכן העדות
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ד"ה עבודת הלוים
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ד"ה ביד איתמר
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(22) Now Bezalel, son of Uri son of Hur, of the tribe of Judah, had made all that Hashem had commanded Moses;
ד"ה ובצלאל בן אורי וגו' עשה את כל אשר צוה ה' את משה
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ד"ה בקע
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'ד"ה לשש מאות אלף וגו
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ד"ה
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ד"ה
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(43) And when Moses saw that they had performed all the tasks—as Hashem had commanded, so they had done—Moses blessed them.
ד"ה
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(35) Moses could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of Hashem filled the Tabernacle.
ד"ה
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!חזק חזק ונתחזק
Chazak Chazak Venischazek!
Appendix A
In all of the following verses the bold type words are written in the future tense and refer only to the fact that there was a thought process that preceded the act.
(יב) אָ֣ז יְדַבֵּ֤ר יְהוֹשֻׁעַ֙ לַֽה' בְּי֗וֹם תֵּ֤ת ה' אֶת־הָ֣אֱמֹרִ֔י לִפְנֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וַיֹּ֣אמֶר ׀ לְעֵינֵ֣י יִשְׂרָאֵ֗ל שֶׁ֚מֶשׁ בְּגִבְע֣וֹן דּ֔וֹם וְיָרֵ֖חַ בְּעֵ֥מֶק אַיָּלֽוֹן׃
(12) On that occasion, when Hashem routed the Amorites before the Israelites, Joshua addressed Hashem; he said in the presence of the Israelites: “Stand still, O sun, at Gibeon, O moon, in the Valley of Ayalon!”
(ח) וּבֵיתוֹ֩ אֲשֶׁר־יֵ֨שֶׁב שָׁ֜ם חָצֵ֣ר הָאַחֶ֗רֶת מִבֵּית֙ לָֽאוּלָ֔ם כַּמַּֽעֲשֶׂ֥ה הַזֶּ֖ה הָיָ֑ה וּבַ֜יִת יַעֲשֶׂ֤ה לְבַת־פַּרְעֹה֙ אֲשֶׁ֣ר לָקַ֣ח שְׁלֹמֹ֔ה כָּאוּלָ֖ם הַזֶּֽה׃
(יז) אָ֚ז יָשִׁ֣יר יִשְׂרָאֵ֔ל אֶת־הַשִּׁירָ֖ה הַזֹּ֑את עֲלִ֥י בְאֵ֖ר עֱנוּ־לָֽהּ׃
In the following verse the bold type words are written in the future tense but refer only to the thought process - as the Talmud testifies in Text 2, there was no subsequent act!
(ז) אָז֩ יִבְנֶ֨ה שְׁלֹמֹ֜ה בָּמָ֗ה לִכְמוֹשׁ֙ שִׁקֻּ֣ץ מוֹאָ֔ב בָּהָ֕ר אֲשֶׁ֖ר עַל־פְּנֵ֣י יְרוּשָׁלִָ֑ם וּלְמֹ֕לֶךְ שִׁקֻּ֖ץ בְּנֵ֥י עַמּֽוֹן׃
If so, "Then did Solomon build an shrine for Chemosh, the abomination of Moab": does that mean that he shall in the future build? But [there] the Torah regards him as though he had built (when in fact he had only considered it).