Material:
- All of Beshalach, Perek 19, 20 (just Aseret Dibrot), 32
- Hebrew Calendar
- Selected Mishpatim Mizvot
- Kedushat Bechor
- Yetziat Mitraim
- In the Desert Stories
- Selected Mefarshim and Midrashim
- Themes
Preparing to Leave Egypt
(לט) וַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּֽי־גֹרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹא־עָשׂ֥וּ לָהֶֽם׃
(39) And they baked unleavened cakes of the dough that they had taken out of Egypt, for it was not leavened, since they had been driven out of Egypt and could not delay; nor had they prepared any provisions for themselves.
I accounted to your favor
The devotion of your youth,
Your love as a bride—
How you followed Me in the wilderness,
In a land not sown.
וגם צדה לא עשו – According to Rashi on these two psukim from Yirmiyahu and Shemot 12:29, when it mentions that Bnei Yisrael did not bring any provisions into the desert because they were not worried about food due to their unshaking faith in Hashem. This is a PRAISE to Bnei Yisrael. Rashi also compares Bnei Yisrael to a BRIDE getting married, to demonstrate the depth of our faith in Hashem that we followed him like a bride and her groom.
Timeline History of the Jews (Rashi)
(40) The length of time that the Israelites lived in Egypt was four hundred and thirty years;
The Pasuk says that Bnei Yisrael was in Egypt for 430 years, which does not make sense chronologically, according to Rashi. Thus, he crafts a timeline to explain how events really hapened, beginning at the giving of the Brit Bein HaBetarim to Avraham Avinu.
Rashi's Timeline:
| Year from Brit Bein HaBetarim | Event that Occured |
|---|---|
| Year 0 | Brit Bein HaBetarim |
| Year 30 | Yitzchak is born |
| Year 220 | Early Hebrews (Sons of Yaakov) come to Egypt |
|
Year 430 |
Yetziat Mitzraim |
About to Leave Egypt Mitzvot:
3 Main Mitzvot of Parashat בא:
- קדושת בכור – The firstborns of all Jews, kosher cattle, and donkeys are set aside to be sanctified by Hashem
- סיפור זכירת יציאת מצרים – The obligation to tell the story of Yetziat Mitzraim
- תפילין – Tefillin
(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
(ב) קַדֶּשׁ־לִ֨י כׇל־בְּכ֜וֹר פֶּ֤טֶר כׇּל־רֶ֙חֶם֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּאָדָ֖ם וּבַבְּהֵמָ֑ה לִ֖י הֽוּא׃
(1) ה' spoke further to Moses, saying,
(2) “Consecrate to Me every male first-born; human and beast, the first [male] issue of every womb among the Israelites is Mine.”
KEDUSHAT BECHOR
PSHAT OF THE MITZVAH (Exodus 13:2,12-13):
- The Laws of Redemption for the Firstborn
- Firstborn boy: dedicated to Hashem until they are redeemed (תפדה) during their Pidyon HaBen when their Kedusha (holiness/sanctification/separateness) is transferred to silver coins by a Cohen.
- Kosher Cattle: Korban
- חמור/Donkey: Redeem it with (for) a sheep (as a Korban, since you can't offer a donkey as Korban because it is unkosher), OR, if you do not, you must break its neck (וערפתו)
SEFER HACHINUKH
- Template of Sefer HaChinukh in General
- Definition
- Reasons/Shorshei HaMitzvah
- Halachot regarding the mitzvah
- Scope of applicability
- Reasons/Shorshei HaMitzvah of Kedushat Bechor
- אין לנו דבר בעולם – After all of the hard work you put into something (e.g. a child or anything), the first 'harvest' or 'thing' that we get out from that effort is something that is very dear to us and we love them, more so than anything else. By giving it to Hashem, that is really a difficult sacrifice, and shows the extent of our dedication.
- לזכור הנס הגדול – This is an act of gratitude towards Hashem because the Bechorim of Bnei Yisrael were spared during the 10th Plague, so we give our Bechors to Hashem in thankfulness for that.
(3) And Moses said to the people,“Remember this day, on which you went free from Egypt, the house of bondage, how ה' freed you from it with a mighty hand: no leavened bread shall be eaten.
Rashi 13:3 (זכור) - Zachor means to mention, and this obligation is to mention Yetziat Mitzraim every day
סיפור VS זכירה
RAV SOLOVEITCHIK:
| סיפור | זכירה | |
|---|---|---|
| מתי חייב? | Only on Pesach—ליל הסדר | Every day |
| איך מקיימים? | Saying the full story | Mentioning it |
| למי יספר? | To anyone | to yourself |
| ?מצווה בפני עצמה | Its own mitzvah—the whole seder | Part of Shema or something else |
| מה חיביים לעשות כתגובה (how to fulfill) | הלל |
Nothing (just mention it) |
(ד) הַיּ֖וֹם אַתֶּ֣ם יֹצְאִ֑ים בְּחֹ֖דֶשׁ הָאָבִֽיב׃
(ה) וְהָיָ֣ה כִֽי־יְבִיאֲךָ֣ ה' אֶל־אֶ֣רֶץ הַֽ֠כְּנַעֲנִ֠י וְהַחִתִּ֨י וְהָאֱמֹרִ֜י וְהַחִוִּ֣י וְהַיְבוּסִ֗י אֲשֶׁ֨ר נִשְׁבַּ֤ע לַאֲבֹתֶ֙יךָ֙ לָ֣תֶת לָ֔ךְ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ וְעָבַדְתָּ֛ אֶת־הָעֲבֹדָ֥ה הַזֹּ֖את בַּחֹ֥דֶשׁ הַזֶּֽה׃
(ו) שִׁבְעַ֥ת יָמִ֖ים תֹּאכַ֣ל מַצֹּ֑ת וּבַיּוֹם֙ הַשְּׁבִיעִ֔י חַ֖ג לַה'׃
(ז) מַצּוֹת֙ יֵֽאָכֵ֔ל אֵ֖ת שִׁבְעַ֣ת הַיָּמִ֑ים וְלֹֽא־יֵרָאֶ֨ה לְךָ֜ חָמֵ֗ץ וְלֹֽא־יֵרָאֶ֥ה לְךָ֛ שְׂאֹ֖ר בְּכׇל־גְּבֻלֶֽךָ׃
(ח) וְהִגַּדְתָּ֣ לְבִנְךָ֔ בַּיּ֥וֹם הַה֖וּא לֵאמֹ֑ר בַּעֲב֣וּר זֶ֗ה עָשָׂ֤ה ה' לִ֔י בְּצֵאתִ֖י מִמִּצְרָֽיִם׃
(ט) וְהָיָה֩ לְךָ֨ לְא֜וֹת עַל־יָדְךָ֗ וּלְזִכָּרוֹן֙ בֵּ֣ין עֵינֶ֔יךָ לְמַ֗עַן תִּהְיֶ֛ה תּוֹרַ֥ת ה' בְּפִ֑יךָ כִּ֚י בְּיָ֣ד חֲזָקָ֔ה הוֹצִֽאֲךָ֥ ה' מִמִּצְרָֽיִם׃
(י) וְשָׁמַרְתָּ֛ אֶת־הַחֻקָּ֥ה הַזֹּ֖את לְמוֹעֲדָ֑הּ מִיָּמִ֖ים יָמִֽימָה׃ {פ}
(יא) וְהָיָ֞ה כִּֽי־יְבִאֲךָ֤ ה' אֶל־אֶ֣רֶץ הַֽכְּנַעֲנִ֔י כַּאֲשֶׁ֛ר נִשְׁבַּ֥ע לְךָ֖ וְלַֽאֲבֹתֶ֑יךָ וּנְתָנָ֖הּ לָֽךְ׃
(יב) וְהַעֲבַרְתָּ֥ כׇל־פֶּֽטֶר־רֶ֖חֶם לַֽה' וְכׇל־פֶּ֣טֶר ׀ שֶׁ֣גֶר בְּהֵמָ֗ה אֲשֶׁ֨ר יִהְיֶ֥ה לְךָ֛ הַזְּכָרִ֖ים לַה'׃
(יג) וְכׇל־פֶּ֤טֶר חֲמֹר֙ תִּפְדֶּ֣ה בְשֶׂ֔ה וְאִם־לֹ֥א תִפְדֶּ֖ה וַעֲרַפְתּ֑וֹ וְכֹ֨ל בְּכ֥וֹר אָדָ֛ם בְּבָנֶ֖יךָ תִּפְדֶּֽה׃
(יד) וְהָיָ֞ה כִּֽי־יִשְׁאָלְךָ֥ בִנְךָ֛ מָחָ֖ר לֵאמֹ֣ר מַה־זֹּ֑את וְאָמַרְתָּ֣ אֵלָ֔יו בְּחֹ֣זֶק יָ֗ד הוֹצִיאָ֧נוּ ה' מִמִּצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃
(טו) וַיְהִ֗י כִּֽי־הִקְשָׁ֣ה פַרְעֹה֮ לְשַׁלְּחֵ֒נוּ֒ וַיַּהֲרֹ֨ג ה' כׇּל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם מִבְּכֹ֥ר אָדָ֖ם וְעַד־בְּכ֣וֹר בְּהֵמָ֑ה עַל־כֵּן֩ אֲנִ֨י זֹבֵ֜חַ לַֽה' כׇּל־פֶּ֤טֶר רֶ֙חֶם֙ הַזְּכָרִ֔ים וְכׇל־בְּכ֥וֹר בָּנַ֖י אֶפְדֶּֽה׃
(טז) וְהָיָ֤ה לְאוֹת֙ עַל־יָ֣דְכָ֔ה וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ כִּ֚י בְּחֹ֣זֶק יָ֔ד הוֹצִיאָ֥נוּ ה' מִמִּצְרָֽיִם׃ {ס}
(4) You go free on this day, in the month*in the month Or “on the new moon.” of Abib.
(5) So, when ה' has brought you into the land of the Canaanites, the Hittites, the Amorites, the Hivites, and the Jebusites, which was sworn to your fathers to be given you, a land flowing with milk and honey, you shall observe in this month the following practice:
(6) “Seven days you shall eat unleavened bread, and on the seventh day there shall be a festival of ה'.
(7) Throughout the seven days unleavened bread shall be eaten; no leavened bread shall be found with you, and no leaven shall be found in all your territory.
(8) And you shall explain to your child on that day, ‘It is because of what ה' did for me when I went free from Egypt.’
(9) “And this shall serve you as a sign on your hand and as a reminder on your forehead*on your forehead Lit. “between your eyes”; cf. Deut. 6.8. —in order that the Teaching of ה' may be in your mouth—that with a mighty hand ה' freed you from Egypt.
(10) You shall keep this institution at its set time from year to year.
(11) “And when ה' has brought you into the land of the Canaanites, as [God] swore to you and to your fathers, and has given it to you,
(12) you shall set apart for ה' every first issue of the womb: every male firstling that your cattle drop shall be יהוה’s.
(13) But every firstling ass you shall redeem with a sheep; if you do not redeem it, you must break its neck. And you must redeem every male first-born among your children.
(14) And when, in time to come, a child of yours asks you, saying, ‘What does this mean?’ you shall reply, ‘It was with a mighty hand that ה' brought us out from Egypt, the house of bondage.
(15) When Pharaoh stubbornly refused to let us go, ה' slew every [male] first-born in the land of Egypt, the first-born of both human and beast. Therefore I sacrifice to ה' every first male issue of the womb, but redeem every male first-born among my children.’
(16) “And so it shall be as a sign upon your hand and as a symbol*symbol Others “frontlet.” on your forehead that with a mighty hand ה' freed us from Egypt.”
Leaving Egypt:
Theme:
כניסה למדבר
WHERE THEY WENT:
מצרים ––> סוכות––> אתם––> פי החירות
RESOURCES:
- armed with weapons
- money/gold from Egyptians
- cattle
COMPLAINTS:
- Constantly complaining for food and water to Moshe. Moshe cries to GOD for help, and Hashem is surprisingly helpful, acquiescing to all their demands.
- Throughout the entire story
REACTIONS - JUSTIFIED?
- Discussions in class:
- Their reactions may be understandable because they are newly freed from slavery. For example, in the case with the מן, it may be that they hoarded because they are not used to having someone provide for them every day, so it was their instinct to save up because they were unsure whether they were going to get more food. In the case with Marah and the thirst, it is reasonable that they are very thirsty after being without water for three days, and in the desert, no less.
- At the same time, however, they have witnessed the might of GOD firsthand, and are traveling by pillars of cloud and fire. At this point, they really should have faith that Hashem has their best interests at heart and wants to help them. They should be able to trust that Hashem will continue to provide food for them. Regarding Marah and the water, yes they may have been thirsty but they could have asked in a nicer way instead of וילונו which means to complain and moan to Moshe.
Rashi 13:17 (כי קרוב הוא) - Hashem did not let the Israelites take the path through the Land of the Plishtim, even though it was closer, because he was worried they might have had a change of heart and want to return to Egypt. Thus, Hashem took them the far way so they would not be tempted.
(18) So God led the people round about, by way of the wilderness at the Sea of Reeds. Now the Israelites went up *Hamushim* out of the land of Egypt.
(יח) וְאַסְחַר ה' יָת עַמָא אֹרַח מַדְבְּרָא יַמָא דְסוּף וּמְזָרְזִין סְלִיקוּ בְּנֵי יִשְׂרָאֵל מֵאַרְעָא דְמִצְרָיִם:
(18) And so Elohim led the people round-about by way of the Reed Sea Desert, and the B’nei Yisrael went up *armed* from the land of Egypt.
(ג) וחמשים. אֵין חֲמוּשִׁים אֶלָּא מְזֻיָּנִים; (לְפִי שֶׁהֱסִבָּן בַּמִּדְבָּר הוּא גָּרַם לָהֶם שֶׁעָלוּ חֲמוּשִׁים, שֶׁאִלּוּ הֱסִבָּן דֶּרֶךְ יִשּׁוּב, לֹא הָיוּ מְחֻמָּשִׁים לָהֶם כָּל מַה שֶּׁצְּרִיכִין, אֶלָּא כְּאָדָם שֶׁעוֹבֵר מִמָּקוֹם לְמָקוֹם וּבְדַעְתּוֹ לִקְנוֹת שָׁם מַה שֶּׁיִּצְטָרֵךְ, אֲבָל כְּשֶׁהוּא פּוֹרֵשׁ לַמִּדְבָּר צָרִיךְ לְזַמֵּן לוֹ כָּל הַצֹּרֶךְ; וּמִקְרָא זֶה לֹא נִכְתַּב כִּי אִם לְשַׂבֵּר אֶת הָאֹזֶן, שֶׁלֹּא תִתְמַהּ בְּמִלְחֶמֶת עֲמָלֵק וּבְמִלְחֶמֶת סִיחוֹן וְעוֹג וּמִדְיָן מֵהֵיכָן הָיוּ לָהֶם כְּלֵי זַיִן שֶׁהִכּוּ אוֹתָם בַּחֶרֶב) וְכֵן הוּא אוֹמֵר "וְאַתֶּם תַּעַבְרוּ חֲמֻשִׁים" (יהושע א'), וְכֵן תִּרְגְּמוֹ אֻנְקְלוֹס "מְזָרְזִין", כְּמוֹ "וַיָּרֶק אֶת חֲנִיכָיו" (בראשית י"ד) – וְזָרֵיז. דָּבָר אַחֵר, חֲמֻשִׁים אֶחָד מֵחֲמִשָּׁה יָצְאוּ וְאַרְבָּעָה חֲלָקִים מֵתוּ בִּשְׁלֹשֶׁת יְמֵי אֲפֵלָה (מכילתא):
(3) וחמשים — The word חמשים means provided with weapons (Mekhilta d'Rabbi Yishmael 13:19:2). — [Because He led them by a circuitous route through the wilderness He brought it about that they went up from Egypt well-provided; for had He led them circuitously by the route of an inhabited district they would not have provided for themselves every thing that they needed, but only a part, like a person who is travelling from place to place and intends to purchase there whatever he will require. But if he were setting out for the wilderness he must provide all that he will require. — This verse (statement in the verse) is written only with the view of making the ear understand (preparing you for a later statement) viz., that you should not wonder with regard to the war with Amalek and the war with Sihon and Og and Midian where they obtained weapons, since they smote them with the sword]. In a similar sense it says, (Joshua 1:14) “and ye shall pass over armed (חמשים)”. Onkelos, too, translated it by מזרזין which signifies “armed” in Aramaic, just as he translates the word וירק in (Genesis 14:14) וירק את חניכיו which means, “And he armed his trained servants” by וזריז. Another explanation of חמשים is: only one out of five (חמשה) went forth from Egypt, and four parts of the people died during the three days of darkness because they were unworthy of being delivered (Mekhilta d'Rabbi Yishmael 13:19:3; cf. Rashi on 10:22).
חמושים
What does the word חמושים mean?
- Onkelos --> armed
- They went out of Egypt armed
- Rashi --> armed/provided with weapons - so that when we later get to the part of the battle with Amalek, we do not wonder with which weapons they fought with, because this is telling us they took weapons from Egypt.
- Midrash: Only 1/5 of all Bnei Yisrael actually left Egypt. 80% wasn't worthy of redemption and they all died in מכת חושך.
PATH OUT OF EGYPT (Rashi)
מצרים ––> סוכות––> אתם––> פי החירות ––> מרה ––> אילם ––> רפידים ––> הר סיני
(א) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
(ב) דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַחֲנ֖וּ עַל־הַיָּֽם׃
(ג) וְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר׃
(ד) וְחִזַּקְתִּ֣י אֶת־לֵב־פַּרְעֹה֮ וְרָדַ֣ף אַחֲרֵיהֶם֒ וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ וְיָדְע֥וּ מִצְרַ֖יִם כִּֽי־אֲנִ֣י ה' וַיַּֽעֲשׂוּ־כֵֽן׃
(ה) וַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַ֠יֵּהָפֵ֠ךְ לְבַ֨ב פַּרְעֹ֤ה וַעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵעׇבְדֵֽנוּ׃
(ו) וַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ׃
(ז) וַיִּקַּ֗ח שֵׁשׁ־מֵא֥וֹת רֶ֙כֶב֙ בָּח֔וּר וְכֹ֖ל רֶ֣כֶב מִצְרָ֑יִם וְשָׁלִשִׁ֖ם עַל־כֻּלּֽוֹ׃
(ח) וַיְחַזֵּ֣ק ה' אֶת־לֵ֤ב פַּרְעֹה֙ מֶ֣לֶךְ מִצְרַ֔יִם וַיִּרְדֹּ֕ף אַחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל יֹצְאִ֖ים בְּיָ֥ד רָמָֽה׃
(ט) וַיִּרְדְּפ֨וּ מִצְרַ֜יִם אַחֲרֵיהֶ֗ם וַיַּשִּׂ֤יגוּ אוֹתָם֙ חֹנִ֣ים עַל־הַיָּ֔ם כׇּל־סוּס֙ רֶ֣כֶב פַּרְעֹ֔ה וּפָרָשָׁ֖יו וְחֵיל֑וֹ עַל־פִּי֙ הַֽחִירֹ֔ת לִפְנֵ֖י בַּ֥עַל צְפֹֽן׃
(י) וּפַרְעֹ֖ה הִקְרִ֑יב וַיִּשְׂאוּ֩ בְנֵֽי־יִשְׂרָאֵ֨ל אֶת־עֵינֵיהֶ֜ם וְהִנֵּ֥ה מִצְרַ֣יִם ׀ נֹסֵ֣עַ אַחֲרֵיהֶ֗ם וַיִּֽירְאוּ֙ מְאֹ֔ד וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־ה'׃
(יא) וַיֹּאמְרוּ֮ אֶל־מֹשֶׁה֒ הֲֽמִבְּלִ֤י אֵין־קְבָרִים֙ בְּמִצְרַ֔יִם לְקַחְתָּ֖נוּ לָמ֣וּת בַּמִּדְבָּ֑ר מַה־זֹּאת֙ עָשִׂ֣יתָ לָּ֔נוּ לְהוֹצִיאָ֖נוּ מִמִּצְרָֽיִם׃
(יב) הֲלֹא־זֶ֣ה הַדָּבָ֗ר אֲשֶׁר֩ דִּבַּ֨רְנוּ אֵלֶ֤יךָ בְמִצְרַ֙יִם֙ לֵאמֹ֔ר חֲדַ֥ל מִמֶּ֖נּוּ וְנַֽעַבְדָ֣ה אֶת־מִצְרָ֑יִם כִּ֣י ט֥וֹב לָ֙נוּ֙ עֲבֹ֣ד אֶת־מִצְרַ֔יִם מִמֻּתֵ֖נוּ בַּמִּדְבָּֽר׃
(יג) וַיֹּ֨אמֶר מֹשֶׁ֣ה אֶל־הָעָם֮ אַל־תִּירָ֒אוּ֒ הִֽתְיַצְּב֗וּ וּרְאוּ֙ אֶת־יְשׁוּעַ֣ת ה' אֲשֶׁר־יַעֲשֶׂ֥ה לָכֶ֖ם הַיּ֑וֹם כִּ֗י אֲשֶׁ֨ר רְאִיתֶ֤ם אֶת־מִצְרַ֙יִם֙ הַיּ֔וֹם לֹ֥א תֹסִ֛פוּ לִרְאֹתָ֥ם ע֖וֹד עַד־עוֹלָֽם׃
(יד) ה' יִלָּחֵ֣ם לָכֶ֑ם וְאַתֶּ֖ם תַּחֲרִשֽׁוּן׃ {פ}
(1) ה' said to Moses:
(2) Tell the Israelites to turn back and encamp before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; you shall encamp facing it, by the sea.
(3) Pharaoh will say of the Israelites, “They are astray in the land; the wilderness has closed in on them.”
(4) Then I will stiffen Pharaoh’s heart and he will pursue them, that I may gain glory through Pharaoh and all his host; and the Egyptians shall know that I am ה'. And they did so.
(5) When the king of Egypt was told that the people had fled, Pharaoh and his courtiers had a change of heart about the people and said, “What is this we have done, releasing Israel from our service?”
(6) He ordered*ordered See note at Gen. 46.29. his chariot and took his force with him;
(7) he took six hundred of his picked chariots, and the rest of the chariots of Egypt, with officers*officers Heb. shalish; originally “third man on royal chariot”; hence “adjutant,” “officer.” in all of them.
(8) ה' stiffened the heart of Pharaoh king of Egypt, and he gave chase to the Israelites. As the Israelites were departing defiantly,*defiantly Lit. “with upraised hand”; cf. Num. 33.3.
(9) the Egyptians gave chase to them, and all the chariot horses of Pharaoh, his riders, and his warriors overtook them encamped by the sea, near Pi-hahiroth, before Baal-zephon.
(10) As Pharaoh drew near, the Israelites caught sight of the Egyptians advancing upon them. Greatly frightened, the Israelites cried out to ה'.
(11) And they said to Moses, “Was it for want of graves in Egypt that you brought us to die in the wilderness? What have you done to us, taking us out of Egypt?
(12) Is this not the very thing we told you in Egypt, saying, ‘Let us be, and we will serve the Egyptians, for it is better for us to serve the Egyptians than to die in the wilderness’?”
(13) But Moses said to the people, “Have no fear! Stand by, and witness the deliverance which ה' will work for you today; for the Egyptians whom you see today you will never see again.
(14) ה' will battle for you; you hold your peace!”
Rashi 14:15 (מה תצעק) - Hashem is berating Moshe, saying: "why are you calling out to me in prayer when Israel is in trouble? You should be helping them instead of wasting time praying!"
Splitting of the Sea:
(טז) וְאַתָּ֞ה הָרֵ֣ם אֶֽת־מַטְּךָ֗ וּנְטֵ֧ה אֶת־יָדְךָ֛ עַל־הַיָּ֖ם וּבְקָעֵ֑הוּ וְיָבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָֽׁה׃
(יז) וַאֲנִ֗י הִנְנִ֤י מְחַזֵּק֙ אֶת־לֵ֣ב מִצְרַ֔יִם וְיָבֹ֖אוּ אַחֲרֵיהֶ֑ם וְאִכָּבְדָ֤ה בְּפַרְעֹה֙ וּבְכׇל־חֵיל֔וֹ בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃
(יח) וְיָדְע֥וּ מִצְרַ֖יִם כִּי־אֲנִ֣י ה' בְּהִכָּבְדִ֣י בְּפַרְעֹ֔ה בְּרִכְבּ֖וֹ וּבְפָרָשָֽׁיו׃
(יט) וַיִּסַּ֞ע מַלְאַ֣ךְ הָאֱלֹקִ֗ים הַהֹלֵךְ֙ לִפְנֵי֙ מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיֵּ֖לֶךְ מֵאַחֲרֵיהֶ֑ם וַיִּסַּ֞ע עַמּ֤וּד הֶֽעָנָן֙ מִפְּנֵיהֶ֔ם וַיַּֽעֲמֹ֖ד מֵאַחֲרֵיהֶֽם׃
(כ) וַיָּבֹ֞א בֵּ֣ין ׀ מַחֲנֵ֣ה מִצְרַ֗יִם וּבֵין֙ מַחֲנֵ֣ה יִשְׂרָאֵ֔ל וַיְהִ֤י הֶֽעָנָן֙ וְהַחֹ֔שֶׁךְ וַיָּ֖אֶר אֶת־הַלָּ֑יְלָה וְלֹא־קָרַ֥ב זֶ֛ה אֶל־זֶ֖ה כׇּל־הַלָּֽיְלָה׃
(כא) וַיֵּ֨ט מֹשֶׁ֣ה אֶת־יָדוֹ֮ עַל־הַיָּם֒ וַיּ֣וֹלֶךְ ה' ׀ אֶת־הַ֠יָּ֠ם בְּר֨וּחַ קָדִ֤ים עַזָּה֙ כׇּל־הַלַּ֔יְלָה וַיָּ֥שֶׂם אֶת־הַיָּ֖ם לֶחָרָבָ֑ה וַיִּבָּקְע֖וּ הַמָּֽיִם׃
(כב) וַיָּבֹ֧אוּ בְנֵֽי־יִשְׂרָאֵ֛ל בְּת֥וֹךְ הַיָּ֖ם בַּיַּבָּשָׁ֑ה וְהַמַּ֤יִם לָהֶם֙ חוֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃
(כג) וַיִּרְדְּפ֤וּ מִצְרַ֙יִם֙ וַיָּבֹ֣אוּ אַחֲרֵיהֶ֔ם כֹּ֚ל ס֣וּס פַּרְעֹ֔ה רִכְבּ֖וֹ וּפָרָשָׁ֑יו אֶל־תּ֖וֹךְ הַיָּֽם׃
(כד) וַֽיְהִי֙ בְּאַשְׁמֹ֣רֶת הַבֹּ֔קֶר וַיַּשְׁקֵ֤ף ה' אֶל־מַחֲנֵ֣ה מִצְרַ֔יִם בְּעַמּ֥וּד אֵ֖שׁ וְעָנָ֑ן וַיָּ֕הׇם אֵ֖ת מַחֲנֵ֥ה מִצְרָֽיִם׃
(כה) וַיָּ֗סַר אֵ֚ת אֹפַ֣ן מַרְכְּבֹתָ֔יו וַֽיְנַהֲגֵ֖הוּ בִּכְבֵדֻ֑ת וַיֹּ֣אמֶר מִצְרַ֗יִם אָנ֙וּסָה֙ מִפְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֣י ה' נִלְחָ֥ם לָהֶ֖ם בְּמִצְרָֽיִם׃ {פ}
(כו) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה נְטֵ֥ה אֶת־יָדְךָ֖ עַל־הַיָּ֑ם וְיָשֻׁ֤בוּ הַמַּ֙יִם֙ עַל־מִצְרַ֔יִם עַל־רִכְבּ֖וֹ וְעַל־פָּרָשָֽׁיו׃
(כז) וַיֵּט֩ מֹשֶׁ֨ה אֶת־יָד֜וֹ עַל־הַיָּ֗ם וַיָּ֨שׇׁב הַיָּ֜ם לִפְנ֥וֹת בֹּ֙קֶר֙ לְאֵ֣יתָנ֔וֹ וּמִצְרַ֖יִם נָסִ֣ים לִקְרָאת֑וֹ וַיְנַעֵ֧ר ה' אֶת־מִצְרַ֖יִם בְּת֥וֹךְ הַיָּֽם׃
(כח) וַיָּשֻׁ֣בוּ הַמַּ֗יִם וַיְכַסּ֤וּ אֶת־הָרֶ֙כֶב֙ וְאֶת־הַפָּ֣רָשִׁ֔ים לְכֹל֙ חֵ֣יל פַּרְעֹ֔ה הַבָּאִ֥ים אַחֲרֵיהֶ֖ם בַּיָּ֑ם לֹֽא־נִשְׁאַ֥ר בָּהֶ֖ם עַד־אֶחָֽד׃
(כט) וּבְנֵ֧י יִשְׂרָאֵ֛ל הָלְכ֥וּ בַיַּבָּשָׁ֖ה בְּת֣וֹךְ הַיָּ֑ם וְהַמַּ֤יִם לָהֶם֙ חֹמָ֔ה מִֽימִינָ֖ם וּמִשְּׂמֹאלָֽם׃
(ל) וַיּ֨וֹשַׁע ה' בַּיּ֥וֹם הַה֛וּא אֶת־יִשְׂרָאֵ֖ל מִיַּ֣ד מִצְרָ֑יִם וַיַּ֤רְא יִשְׂרָאֵל֙ אֶת־מִצְרַ֔יִם מֵ֖ת עַל־שְׂפַ֥ת הַיָּֽם׃
(לא) וַיַּ֨רְא יִשְׂרָאֵ֜ל אֶת־הַיָּ֣ד הַגְּדֹלָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה ה' בְּמִצְרַ֔יִם וַיִּֽירְא֥וּ הָעָ֖ם אֶת־ה' וַיַּֽאֲמִ֙ינוּ֙ בַּֽה' וּבְמֹשֶׁ֖ה עַבְדּֽוֹ׃ {פ}
(16) And you lift up your rod and hold out your arm over the sea and split it, so that the Israelites may march into the sea on dry ground.
(17) And I will stiffen the hearts of the Egyptians so that they go in after them; and I will gain glory through Pharaoh and all his warriors, his chariots, and his riders.
(18) Let the Egyptians know that I am ה', when I gain glory through Pharaoh, his chariots, and his riders.”
(19) The messenger of God, who had been going ahead of the Israelite army, now moved and followed behind them; and the pillar of cloud shifted from in front of them and took up a place behind them,
(20) and it came between the army of the Egyptians and the army of Israel. Thus there was the cloud with the darkness, and it cast a spell upon*and it cast a spell upon From root ’-r-r, “cast a spell” or “curse.” Others “and it lit up.” the night, so that the one could not come near the other all through the night.
(21) Then Moses held out his arm over the sea and ה' drove back the sea with a strong east wind all that night, and turned the sea into dry ground. The waters were split,
(22) and the Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left.
(23) The Egyptians came in pursuit after them into the sea, all of Pharaoh’s horses, chariots, and riders.
(24) At the morning watch, ה' looked down upon the Egyptian army from a pillar of fire and cloud, and threw the Egyptian army into panic.
(25) [God] locked*locked From root ’-s-r, with several ancient versions. Others “took off.” the wheels of their chariots so that they moved forward with difficulty. And the Egyptians said, “Let us flee from the Israelites, for ה' is fighting for them against Egypt.”
(26) Then ה' said to Moses, “Hold out your arm over the sea, that the waters may come back upon the Egyptians and upon their chariots and upon their riders.”
(27) Moses held out his arm over the sea, and at daybreak the sea returned to its normal state, and the Egyptians fled at its approach. But ה' hurled the Egyptians into the sea.
(28) The waters turned back and covered the chariots and the riders—Pharaoh’s entire army that followed them into the sea; not one of them remained.
(29) But the Israelites had marched through the sea on dry ground, the waters forming a wall for them on their right and on their left.
(30) Thus ה' delivered Israel that day from the Egyptians. Israel saw the Egyptians dead on the shore of the sea.
(31) And when Israel saw the wondrous power which ה' had wielded against the Egyptians, the people feared ה'; they had faith in ה' and in God’s servant Moses.
HOW TO LOOK AT BNEI YISRAEL
| Nervous | Confident |
|---|---|
| "פן ינחם...נשבו למצרים" — afraid that they will return to Egypt | "לכתךָ אחרי במדבר" (Rashi on Yirmiyahu) —they followed GOD without provisions into the desert |
| חמושים (Onkelos) — Armed - they were worried about war | בתפים (Rashi) — Women took instruments because they were sure that GOD will do something praiseworthy |
Shirat HaYam:
CLASS NOTES ON SHIRAT HAYAM:
- Three possible Genres of Torah:
- Mitzvot/book of laws (Rashi)
- Story/narrative (Ramban)
- Shirah/song/poetry
- 3 Examples of Shira in the Torah:
- שירת הים
- האזינו
- שירת דבורה
- 3 Examples of Shira in the Torah:
- זה קלי ואנוהו
- This is my GOD and I will beautify Him
- Types of beauty in Judaism?
- Physical/aestheticism
- For Mitzvah items
- הידור מיצווה
- Types of beauty in Judaism?
- This is my GOD and I will beautify Him
(1) Then Moses and the Israelites sang this song to ה'. They said:
I will sing to ה', for He has triumphed gloriously;
Horse and driver He has hurled into the sea. (2) ה' is my strength and might(song);
He is become my deliverance.
This is my God and I will enshrine*enshrine Others “glorify.” Him;
The God of my father’s [house], and I will exalt Him.
(3) ה', the Warrior—
ה' is His name!
(4) Pharaoh’s chariots and his army
He has cast into the sea;
And the pick of his officers
Are drowned in the Sea of Reeds.
(5) The deeps covered them;
They went down into the depths like a stone.
(6) Your right hand, ה', glorious in power,
Your right hand, ה', shatters the foe!
(7) In Your great triumph You break Your opponents;
You send forth Your fury, it consumes them like straw.
(8) At the blast of Your nostrils the waters piled up,
The floods stood straight like a wall;
The deeps froze in the heart of the sea.
(9) The foe said,
“I will pursue, I will overtake,
I will divide the spoil;
My desire shall have its fill of them.
I will bare my sword—
My hand shall subdue them.”
(10) You made Your wind blow, the sea covered them;
They sank like lead in the majestic waters.
(11) Who is like You, ה', among the celestials;*celestials Others “mighty.”
Who is like You, majestic in holiness,
Awesome in splendor, working wonders!
(12) You put out Your right hand,
The earth swallowed them.
(13) In Your love You lead the people You redeemed;
In Your strength You guide them to Your holy abode.
(14) The peoples hear, they tremble;
Agony grips the dwellers in Philistia.
(15) Now are the clans of Edom dismayed;
The tribes of Moab—trembling grips them;
All the dwellers in Canaan are aghast.
(16) Terror and dread descend upon them;
Through the might of Your arm they are still as stone—
Till Your people cross over, ה',
Till Your people cross whom You have ransomed.
(17) You will bring them and plant them in Your own mountain,
The place You made to dwell in, ה',
The sanctuary, O my lord, which Your hands established.
(18) ה' will reign for ever and ever! (19) For the horses of Pharaoh, with his chariots and riders, went into the sea; and ה' turned back on them the waters of the sea; but the Israelites marched on dry ground in the midst of the sea.
Women's Version of Shirat HaYam:
(כ) וַתִּקַּח֩ מִרְיָ֨ם הַנְּבִיאָ֜ה אֲח֧וֹת אַהֲרֹ֛ן אֶת־הַתֹּ֖ף בְּיָדָ֑הּ וַתֵּצֶ֤אןָ כׇֽל־הַנָּשִׁים֙ אַחֲרֶ֔יהָ בְּתֻפִּ֖ים וּבִמְחֹלֹֽת׃
(20) Then Miriam the prophet, Aaron’s sister, picked up a hand-drum, and all the women went out after her in dance with hand-drums.
Rashi 15:20 (בתפים) - The women of Israel were super righteous and were confident that Hashem would perform astounding miracles meriting praise. Thus, they brought their hand-drums in anticipation of this miracle that would merit song and instrument, demonstrating their powerful faith in Hashem.
Sing to ה', for He*He See note at 15.1. has triumphed gloriously;
Horse and driver He has hurled into the sea. (22) Then Moses caused Israel to set out from the Sea of Reeds. They went on into the wilderness of Shur; they traveled three days in the wilderness and found no water.
The Story of Marah:
Rashi 15:25 (שם שם) – Hashem gave Bnei Yisrael 3 laws (חוק ומישפט) at Marah:
- Shabbat
- Parah Adumah - the only way to purify תומת מט (impurity of the dead) - paradigm of a חוק
- דינים - legal laws of justice - משפט
Pasuk כו: The things we have to do for Hashem:
IF...
- שומע לקול ה׳ – Listen to/obey Hashem's words (lit. voice)
- הישר בעניו תעשה – do what is right in Hashem's eyes
- האזנת למצוותיו – Listen to His commandments
- ושמרתָ כל חוקיו – Keep all His laws
THEN,
- You won't get the plagues and diseases that Egypt got.
(4) כל חקיו ALL HIS STATUTES — Matters which are only the decrees of the King (decrees of God imposed by Him, as King, upon us, His subjects) and which appear to have no reason, and at which the evil inclination cavils saying, “What sense is there in prohibiting these? Why should they be prohibited?” — For instance: the prohibition of wearing a mixture of wool and linen, and of eating swine’s flesh, and the law regarding the red heifer, and similar matters (cf. Yoma 67b).
- Rashi 15:26 (כל חוקיו) - Mitzvah without a reason. More example's include:
- Sha'atnez
- Eating pigs
- Para Aduma
- Rambam disagrees and thinks there is no such thing as a reasonless mitzvah, even though maybe some specific details of a mitzvah may have no reason.
- Gemara talks about the danger of reasons, that one may come to think that they could argue that a mitzvah does not apply to them if the reasons don't apply.
Ibn Ezra 15:26 (המחלה) – Literally, doctor/healer. According to Ibn Ezra, we don't need kavana because Hashem can do everything a doctor can do and more. He also says that, unlike Hashem, doctors can't cleanse bitter water. This opinion is widely rejected by more of the Modern Orthodox tradition. Also, Ibn Ezra adds that Hashem can even do the reverse actions and is all-powerful. For example, in Egypt during Macat Dam (Plague of Blood) he turns the sweet waters of the Nile bitter and undrinkable, whereas here, in Marah, he turns the bitter waters of the river sweet and drinkable.
The Story of the מן at Elim:
(א) וַיִּסְעוּ֙ מֵֽאֵילִ֔ם וַיָּבֹ֜אוּ כׇּל־עֲדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ אֶל־מִדְבַּר־סִ֔ין אֲשֶׁ֥ר בֵּין־אֵילִ֖ם וּבֵ֣ין סִינָ֑י בַּחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י לְצֵאתָ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
(ב) (וילינו) [וַיִּלּ֜וֹנוּ] כׇּל־עֲדַ֧ת בְּנֵי־יִשְׂרָאֵ֛ל עַל־מֹשֶׁ֥ה וְעַֽל־אַהֲרֹ֖ן בַּמִּדְבָּֽר׃
(ג) וַיֹּאמְר֨וּ אֲלֵהֶ֜ם בְּנֵ֣י יִשְׂרָאֵ֗ל מִֽי־יִתֵּ֨ן מוּתֵ֤נוּ בְיַד־ה' בְּאֶ֣רֶץ מִצְרַ֔יִם בְּשִׁבְתֵּ֙נוּ֙ עַל־סִ֣יר הַבָּשָׂ֔ר בְּאׇכְלֵ֥נוּ לֶ֖חֶם לָשֹׂ֑בַע כִּֽי־הוֹצֵאתֶ֤ם אֹתָ֙נוּ֙ אֶל־הַמִּדְבָּ֣ר הַזֶּ֔ה לְהָמִ֛ית אֶת־כׇּל־הַקָּהָ֥ל הַזֶּ֖ה בָּרָעָֽב׃ {ס}
(ד) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה הִנְנִ֨י מַמְטִ֥יר לָכֶ֛ם לֶ֖חֶם מִן־הַשָּׁמָ֑יִם וְיָצָ֨א הָעָ֤ם וְלָֽקְטוּ֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ לְמַ֧עַן אֲנַסֶּ֛נּוּ הֲיֵלֵ֥ךְ בְּתוֹרָתִ֖י אִם־לֹֽא׃
(ה) וְהָיָה֙ בַּיּ֣וֹם הַשִּׁשִּׁ֔י וְהֵכִ֖ינוּ אֵ֣ת אֲשֶׁר־יָבִ֑יאוּ וְהָיָ֣ה מִשְׁנֶ֔ה עַ֥ל אֲשֶֽׁר־יִלְקְט֖וּ י֥וֹם ׀ יֽוֹם׃
(ו) וַיֹּ֤אמֶר מֹשֶׁה֙ וְאַהֲרֹ֔ן אֶֽל־כׇּל־בְּנֵ֖י יִשְׂרָאֵ֑ל עֶ֕רֶב וִֽידַעְתֶּ֕ם כִּ֧י ה' הוֹצִ֥יא אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
(ז) וּבֹ֗קֶר וּרְאִיתֶם֙ אֶת־כְּב֣וֹד ה' בְּשׇׁמְע֥וֹ אֶת־תְּלֻנֹּתֵיכֶ֖ם עַל־ה' וְנַ֣חְנוּ מָ֔ה כִּ֥י (תלונו) [תַלִּ֖ינוּ] עָלֵֽינוּ׃
(ח) וַיֹּ֣אמֶר מֹשֶׁ֗ה בְּתֵ֣ת ה' לָכֶ֨ם בָּעֶ֜רֶב בָּשָׂ֣ר לֶאֱכֹ֗ל וְלֶ֤חֶם בַּבֹּ֙קֶר֙ לִשְׂבֹּ֔עַ בִּשְׁמֹ֤עַ ה' אֶת־תְּלֻנֹּ֣תֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם מַלִּינִ֖ם עָלָ֑יו וְנַ֣חְנוּ מָ֔ה לֹא־עָלֵ֥ינוּ תְלֻנֹּתֵיכֶ֖ם כִּ֥י עַל־ה'׃
(ט) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן אֱמֹ֗ר אֶֽל־כׇּל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל קִרְב֖וּ לִפְנֵ֣י ה' כִּ֣י שָׁמַ֔ע אֵ֖ת תְּלֻנֹּתֵיכֶֽם׃
(י) וַיְהִ֗י כְּדַבֵּ֤ר אַהֲרֹן֙ אֶל־כׇּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל וַיִּפְנ֖וּ אֶל־הַמִּדְבָּ֑ר וְהִנֵּה֙ כְּב֣וֹד ה' נִרְאָ֖ה בֶּעָנָֽן׃ {פ}
(יא) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
(יב) שָׁמַ֗עְתִּי אֶת־תְּלוּנֹּת֮ בְּנֵ֣י יִשְׂרָאֵל֒ דַּבֵּ֨ר אֲלֵהֶ֜ם לֵאמֹ֗ר בֵּ֤ין הָֽעַרְבַּ֙יִם֙ תֹּאכְל֣וּ בָשָׂ֔ר וּבַבֹּ֖קֶר תִּשְׂבְּעוּ־לָ֑חֶם וִֽידַעְתֶּ֕ם כִּ֛י אֲנִ֥י ה' אֱלֹקֵיכֶֽם׃
(יג) וַיְהִ֣י בָעֶ֔רֶב וַתַּ֣עַל הַשְּׂלָ֔ו וַתְּכַ֖ס אֶת־הַֽמַּחֲנֶ֑ה וּבַבֹּ֗קֶר הָֽיְתָה֙ שִׁכְבַ֣ת הַטַּ֔ל סָבִ֖יב לַֽמַּחֲנֶֽה׃
(יד) וַתַּ֖עַל שִׁכְבַ֣ת הַטָּ֑ל וְהִנֵּ֞ה עַל־פְּנֵ֤י הַמִּדְבָּר֙ דַּ֣ק מְחֻסְפָּ֔ס דַּ֥ק כַּכְּפֹ֖ר עַל־הָאָֽרֶץ׃
(טו) וַיִּרְא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל וַיֹּ֨אמְר֜וּ אִ֤ישׁ אֶל־אָחִיו֙ מָ֣ן ה֔וּא כִּ֛י לֹ֥א יָדְע֖וּ מַה־ה֑וּא וַיֹּ֤אמֶר מֹשֶׁה֙ אֲלֵהֶ֔ם ה֣וּא הַלֶּ֔חֶם אֲשֶׁ֨ר נָתַ֧ן ה' לָכֶ֖ם לְאׇכְלָֽה׃
(טז) זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה ה' לִקְט֣וּ מִמֶּ֔נּוּ אִ֖ישׁ לְפִ֣י אׇכְל֑וֹ עֹ֣מֶר לַגֻּלְגֹּ֗לֶת מִסְפַּר֙ נַפְשֹׁ֣תֵיכֶ֔ם אִ֛ישׁ לַאֲשֶׁ֥ר בְּאׇהֳל֖וֹ תִּקָּֽחוּ׃
(1) Setting out from Elim, the whole Israelite community came to the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure from the land of Egypt.
(2) In the wilderness, the whole Israelite community grumbled against Moses and Aaron.
(3) The Israelites said to them, “If only we had died by the hand of ה' in the land of Egypt, when we sat by the fleshpots, when we ate our fill of bread! For you have brought us out into this wilderness to starve this whole congregation to death.”
(4) And ה' said to Moses, “I will rain down bread for you from the sky, and the people shall go out and gather each day that day’s portion—that I may thus test them, to see whether they will follow My instructions or not.
(5) But on the sixth day, when they apportion what they have brought in, it shall prove to be double the amount they gather each day.”
(6) So Moses and Aaron said to all the Israelites, “By evening you shall know it was ה' who brought you out from the land of Egypt;
(7) and in the morning you shall behold the Presence*Presence Others “glory.” of ה', because [God] has heard your grumblings against ה'. For who are we that you should grumble against us?
(8) Since it is ה',” Moses continued, “who will give you flesh to eat in the evening and bread in the morning to the full—because ה' has heard the grumblings you utter—what is our part? Your grumbling is against ה', not against us!”
(9) Then Moses said to Aaron, “Say to the whole Israelite community: Advance toward ה', who has heard your grumbling.”
(10) And as Aaron spoke to the whole Israelite community, they turned toward the wilderness, and there, in a cloud, appeared the Presence of ה'.
(11) ה' spoke to Moses:
(12) “I have heard the grumbling of the Israelites. Speak to them and say: By evening you shall eat flesh, and in the morning you shall have your fill of bread; and you shall know that I ה' am your God.”
(13) In the evening quail appeared and covered the camp; in the morning there was a fall of dew about the camp.
(14) When the fall of dew lifted, there, over the surface of the wilderness, lay a fine and flaky substance, as fine as frost on the ground.
(15) When the Israelites saw it, they said to one another, “What is it?”*What is it? Heb. man hu; others “It is manna.” —for they did not know what it was. And Moses said to them, “That is the bread which ה' has given you to eat.
(16) This is what ה' has commanded: Each household shall gather as much as it requires to eat—an omer to a person for as many of you as there are; each household shall fetch according to those in its tent.”
THE LAWS OF מן
RULES AND REGULATIONS:
- Every day, bread will rain from the sky
- Each person should only take 1 portion that they require to eat
- 1 Omer / person(גולגולת)
- 1 Omer = 40 egg volumes (1/10 an איפה)
- 1 Omer / person(גולגולת)
- Double portions on Friday because there will be none on Saturday
- The saved מן for Saturday will not rot
- Do not look for the מן on Saturday
- Do not save leftovers for the next morning
- Keep one Omer in a jar to preserve it for all generations
PURPOSES OF THE RULES
- A test for Bnei Yisrael to see if they will follow Hashem's laws
- So they recognize Hashem as their God.
- No מן on Saturday because it is Shabbat which is a day of rest for Hashem
- One Omer was preserved for all generations as a testimony to the bread that Hashem fed Bnei Yisrael in the desert.
VIOLATIONS OF THE RULES & CONSEQUENCES
- They left it over until morning
- It rotted and was infested with maggots
- Moshe was angry
- Some people went to look for מן on Shabbat
- Everyone was immobilized and forced to remain in place throughout Saturday.
Rashi 16:17 (המרבה והממעית) - A miracle: Everyone gathered just the right amount of מן for an Omer / person in their tent, even those who had gathered less and those who had gathered a lot.
(יח) וַיָּמֹ֣דּוּ בָעֹ֔מֶר וְלֹ֤א הֶעְדִּיף֙ הַמַּרְבֶּ֔ה וְהַמַּמְעִ֖יט לֹ֣א הֶחְסִ֑יר אִ֥ישׁ לְפִֽי־אׇכְל֖וֹ לָקָֽטוּ׃
(יט) וַיֹּ֥אמֶר מֹשֶׁ֖ה אֲלֵהֶ֑ם אִ֕ישׁ אַל־יוֹתֵ֥ר מִמֶּ֖נּוּ עַד־בֹּֽקֶר׃
(כ) וְלֹא־שָׁמְע֣וּ אֶל־מֹשֶׁ֗ה וַיּוֹתִ֨רוּ אֲנָשִׁ֤ים מִמֶּ֙נּוּ֙ עַד־בֹּ֔קֶר וַיָּ֥רֻם תּוֹלָעִ֖ים וַיִּבְאַ֑שׁ וַיִּקְצֹ֥ף עֲלֵהֶ֖ם מֹשֶֽׁה׃
(כא) וַיִּלְקְט֤וּ אֹתוֹ֙ בַּבֹּ֣קֶר בַּבֹּ֔קֶר אִ֖ישׁ כְּפִ֣י אׇכְל֑וֹ וְחַ֥ם הַשֶּׁ֖מֶשׁ וְנָמָֽס׃
(כב) וַיְהִ֣י ׀ בַּיּ֣וֹם הַשִּׁשִּׁ֗י לָֽקְט֥וּ לֶ֙חֶם֙ מִשְׁנֶ֔ה שְׁנֵ֥י הָעֹ֖מֶר לָאֶחָ֑ד וַיָּבֹ֙אוּ֙ כׇּל־נְשִׂיאֵ֣י הָֽעֵדָ֔ה וַיַּגִּ֖ידוּ לְמֹשֶֽׁה׃
(כג) וַיֹּ֣אמֶר אֲלֵהֶ֗ם ה֚וּא אֲשֶׁ֣ר דִּבֶּ֣ר ה' שַׁבָּת֧וֹן שַׁבַּת־קֹ֛דֶשׁ לַֽה' מָחָ֑ר אֵ֣ת אֲשֶׁר־תֹּאפ֞וּ אֵפ֗וּ וְאֵ֤ת אֲשֶֽׁר־תְּבַשְּׁלוּ֙ בַּשֵּׁ֔לוּ וְאֵת֙ כׇּל־הָ֣עֹדֵ֔ף הַנִּ֧יחוּ לָכֶ֛ם לְמִשְׁמֶ֖רֶת עַד־הַבֹּֽקֶר׃
(כד) וַיַּנִּ֤יחוּ אֹתוֹ֙ עַד־הַבֹּ֔קֶר כַּאֲשֶׁ֖ר צִוָּ֣ה מֹשֶׁ֑ה וְלֹ֣א הִבְאִ֔ישׁ וְרִמָּ֖ה לֹא־הָ֥יְתָה בּֽוֹ׃
(כה) וַיֹּ֤אמֶר מֹשֶׁה֙ אִכְלֻ֣הוּ הַיּ֔וֹם כִּֽי־שַׁבָּ֥ת הַיּ֖וֹם לַה' הַיּ֕וֹם לֹ֥א תִמְצָאֻ֖הוּ בַּשָּׂדֶֽה׃
(כו) שֵׁ֥שֶׁת יָמִ֖ים תִּלְקְטֻ֑הוּ וּבַיּ֧וֹם הַשְּׁבִיעִ֛י שַׁבָּ֖ת לֹ֥א יִֽהְיֶה־בּֽוֹ׃
(כז) וַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁבִיעִ֔י יָצְא֥וּ מִן־הָעָ֖ם לִלְקֹ֑ט וְלֹ֖א מָצָֽאוּ׃ {ס}
(כח) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֑ה עַד־אָ֙נָה֙ מֵֽאַנְתֶּ֔ם לִשְׁמֹ֥ר מִצְוֺתַ֖י וְתוֹרֹתָֽי׃
(כט) רְא֗וּ כִּֽי־ה' נָתַ֣ן לָכֶ֣ם הַשַּׁבָּת֒ עַל־כֵּ֠ן ה֣וּא נֹתֵ֥ן לָכֶ֛ם בַּיּ֥וֹם הַשִּׁשִּׁ֖י לֶ֣חֶם יוֹמָ֑יִם שְׁב֣וּ ׀ אִ֣ישׁ תַּחְתָּ֗יו אַל־יֵ֥צֵא אִ֛ישׁ מִמְּקֹמ֖וֹ בַּיּ֥וֹם הַשְּׁבִיעִֽי׃
(ל) וַיִּשְׁבְּת֥וּ הָעָ֖ם בַּיּ֥וֹם הַשְּׁבִעִֽי׃
(לא) וַיִּקְרְא֧וּ בֵֽית־יִשְׂרָאֵ֛ל אֶת־שְׁמ֖וֹ מָ֑ן וְה֗וּא כְּזֶ֤רַע גַּד֙ לָבָ֔ן וְטַעְמ֖וֹ כְּצַפִּיחִ֥ת בִּדְבָֽשׁ׃
(לב) וַיֹּ֣אמֶר מֹשֶׁ֗ה זֶ֤ה הַדָּבָר֙ אֲשֶׁ֣ר צִוָּ֣ה ה' מְלֹ֤א הָעֹ֙מֶר֙ מִמֶּ֔נּוּ לְמִשְׁמֶ֖רֶת לְדֹרֹתֵיכֶ֑ם לְמַ֣עַן ׀ יִרְא֣וּ אֶת־הַלֶּ֗חֶם אֲשֶׁ֨ר הֶאֱכַ֤לְתִּי אֶתְכֶם֙ בַּמִּדְבָּ֔ר בְּהוֹצִיאִ֥י אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם׃
(לג) וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קַ֚ח צִנְצֶ֣נֶת אַחַ֔ת וְתֶן־שָׁ֥מָּה מְלֹֽא־הָעֹ֖מֶר מָ֑ן וְהַנַּ֤ח אֹתוֹ֙ לִפְנֵ֣י ה' לְמִשְׁמֶ֖רֶת לְדֹרֹתֵיכֶֽם׃
(לד) כַּאֲשֶׁ֛ר צִוָּ֥ה ה' אֶל־מֹשֶׁ֑ה וַיַּנִּיחֵ֧הוּ אַהֲרֹ֛ן לִפְנֵ֥י הָעֵדֻ֖ת לְמִשְׁמָֽרֶת׃
(לה) וּבְנֵ֣י יִשְׂרָאֵ֗ל אָֽכְל֤וּ אֶת־הַמָּן֙ אַרְבָּעִ֣ים שָׁנָ֔ה עַד־בֹּאָ֖ם אֶל־אֶ֣רֶץ נוֹשָׁ֑בֶת אֶת־הַמָּן֙ אָֽכְל֔וּ עַד־בֹּאָ֕ם אֶל־קְצֵ֖ה אֶ֥רֶץ כְּנָֽעַן׃
(לו) וְהָעֹ֕מֶר עֲשִׂרִ֥ית הָאֵיפָ֖ה הֽוּא׃ {פ}
(18) But when they measured it by the omer, anyone who had gathered much had no excess, and anyone who had gathered little had no deficiency: each household had gathered as much as it needed to eat.
(19) And Moses said to them, “Let no one leave any of it over until morning.”
(20) But they paid no attention to Moses; some of them left of it until morning, and it became infested with maggots and stank. And Moses was angry with them.
(21) So they gathered it every morning, as much as each one needed to eat; for when the sun grew hot, it would melt.
(22) On the sixth day they gathered double the amount of food, two omers for each; and when all the chieftains of the community came and told Moses,
(23) he said to them, “This is what ה' meant: Tomorrow is a day of rest, a holy sabbath of ה'. Bake what you would bake and boil what you would boil; and all that is left put aside to be kept until morning.”
(24) So they put it aside until morning, as Moses had ordered; and it did not turn foul, and there were no maggots in it.
(25) Then Moses said, “Eat it today, for today is a sabbath of ה'; you will not find it today on the plain.
(26) Six days you shall gather it; on the seventh day, the sabbath, there will be none.”
(27) Yet some of the people went out on the seventh day to gather, but they found nothing.
(28) And ה' said to Moses, “How long will you all refuse to obey My commandments and My teachings?
(29) Mark that it is ה' who, having given you the sabbath, therefore gives you two days’ food on the sixth day. Let everyone remain in place: let no one leave the vicinity on the seventh day.”
(30) So the people remained inactive on the seventh day.
(31) The house of Israel named it manna;*manna Heb. man. it was like coriander seed, white, and it tasted like wafers*wafers Meaning of Heb. ṣappiḥith uncertain. in honey.
(32) Moses said, “This is what ה' 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.”
(33) And Moses said to Aaron, “Take a jar, put one omer of manna in it, and place it before ה', to be kept throughout the ages.”
(34) As ה' had commanded Moses, Aaron placed it before the Pact,*Pact Others “Testimony.” to be kept.
(35) And the Israelites ate manna forty years, until they came to a settled land; they ate the manna until they came to the border of the land of Canaan.
(36) The omer is a tenth of an ephah.
(א) וַ֠יִּסְע֠וּ כׇּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל מִמִּדְבַּר־סִ֛ין לְמַסְעֵיהֶ֖ם עַל־פִּ֣י ה' וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ים וְאֵ֥ין מַ֖יִם לִשְׁתֹּ֥ת הָעָֽם׃
(ב) וַיָּ֤רֶב הָעָם֙ עִם־מֹשֶׁ֔ה וַיֹּ֣אמְר֔וּ תְּנוּ־לָ֥נוּ מַ֖יִם וְנִשְׁתֶּ֑ה וַיֹּ֤אמֶר לָהֶם֙ מֹשֶׁ֔ה מַה־תְּרִיבוּן֙ עִמָּדִ֔י מַה־תְּנַסּ֖וּן אֶת־ה'׃
(ג) וַיִּצְמָ֨א שָׁ֤ם הָעָם֙ לַמַּ֔יִם וַיָּ֥לֶן הָעָ֖ם עַל־מֹשֶׁ֑ה וַיֹּ֗אמֶר לָ֤מָּה זֶּה֙ הֶעֱלִיתָ֣נוּ מִמִּצְרַ֔יִם לְהָמִ֥ית אֹתִ֛י וְאֶת־בָּנַ֥י וְאֶת־מִקְנַ֖י בַּצָּמָֽא׃
(ד) וַיִּצְעַ֤ק מֹשֶׁה֙ אֶל־ה' לֵאמֹ֔ר מָ֥ה אֶעֱשֶׂ֖ה לָעָ֣ם הַזֶּ֑ה ע֥וֹד מְעַ֖ט וּסְקָלֻֽנִי׃
(ה) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה עֲבֹר֙ לִפְנֵ֣י הָעָ֔ם וְקַ֥ח אִתְּךָ֖ מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וּמַטְּךָ֗ אֲשֶׁ֨ר הִכִּ֤יתָ בּוֹ֙ אֶת־הַיְאֹ֔ר קַ֥ח בְּיָדְךָ֖ וְהָלָֽכְתָּ׃
(ו) הִנְנִ֣י עֹמֵד֩ לְפָנֶ֨יךָ שָּׁ֥ם ׀ עַֽל־הַצּוּר֮ בְּחֹרֵב֒ וְהִכִּ֣יתָ בַצּ֗וּר וְיָצְא֥וּ מִמֶּ֛נּוּ מַ֖יִם וְשָׁתָ֣ה הָעָ֑ם וַיַּ֤עַשׂ כֵּן֙ מֹשֶׁ֔ה לְעֵינֵ֖י זִקְנֵ֥י יִשְׂרָאֵֽל׃
(ז) וַיִּקְרָא֙ שֵׁ֣ם הַמָּק֔וֹם מַסָּ֖ה וּמְרִיבָ֑ה עַל־רִ֣יב ׀ בְּנֵ֣י יִשְׂרָאֵ֗ל וְעַ֨ל נַסֹּתָ֤ם אֶת־ה' לֵאמֹ֔ר הֲיֵ֧שׁ ה' בְּקִרְבֵּ֖נוּ אִם־אָֽיִן׃ {פ}
(1) From the wilderness of Sin the whole Israelite community continued by stages as ה' would command. They encamped at Rephidim, and there was no water for the people to drink.
(2) The people quarreled with Moses. “Give us water to drink,” they said; and Moses replied to them, “Why do you quarrel with me? Why do you try ה' ?”
(3) But the people thirsted there for water; and the people grumbled against Moses and said, “Why did you bring us up from Egypt, to kill us and our children and livestock with thirst?”
(4) Moses cried out to ה', saying, “What shall I do with this people? Before long they will be stoning me!”
(5) Then ה' said to Moses, “Pass before the people; take with you some of the elders of Israel, and take along the rod with which you struck the Nile, and set out.
(6) I will be standing there before you on the rock at Horeb. Strike the rock and water will issue from it, and the people will drink.” And Moses did so in the sight of the elders of Israel.
(7) The place was named Massah*Massah I.e., “Trial.” and Meribah,*Meribah I.e., “Quarrel.” because the Israelites quarreled and because they tried ה', saying, “Is ה' present among us or not?”
The Story of Amalek at Rephidim:
Malbim 17:8 (ויבאֹ עמלק) -
(Outside only)
LAYOUT OF THE MALBIM:
- Outlines the evil of Amalek
- Declares the 5 reasons for all of war
- Explains why each reason doesn't apply in order to prove Amalek's evil in provoking a completely irrational war
THE MALBIM:
| Reason For War | Why Not Applicable | |
|---|---|---|
| 1 | Expansion—לכבוש | Bnei Yisrael was wandering in the desert and they had no land to conquer—בדרך |
| 2 | Defense—להגן על גבולית | Bnei Yisrael was leaving Egypt and not encroaching on their land—בצאתכם ממצרים |
| 3 | History of tension between the two parties—מריבה | Happened randomly upon us in the desert—קרך בדרך |
| 4 | To demonstrate their strength—להראות כחו | They attacked our weakest members from behind—זנב כל הנחלשים ואתה עיף ויגע |
| 5 | Religious war/Jihad—שימצא חן בעיני אלוהיו | Says they did not fear a god—לא ירא אלוהים |
(ט) וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָאֱלֹקִ֖ים בְּיָדִֽי׃
(י) וַיַּ֣עַשׂ יְהוֹשֻׁ֗עַ כַּאֲשֶׁ֤ר אָֽמַר־לוֹ֙ מֹשֶׁ֔ה לְהִלָּחֵ֖ם בַּעֲמָלֵ֑ק וּמֹשֶׁה֙ אַהֲרֹ֣ן וְח֔וּר עָל֖וּ רֹ֥אשׁ הַגִּבְעָֽה׃
(יא) וְהָיָ֗ה כַּאֲשֶׁ֨ר יָרִ֥ים מֹשֶׁ֛ה יָד֖וֹ וְגָבַ֣ר יִשְׂרָאֵ֑ל וְכַאֲשֶׁ֥ר יָנִ֛יחַ יָד֖וֹ וְגָבַ֥ר עֲמָלֵֽק׃
(יב) וִידֵ֤י מֹשֶׁה֙ כְּבֵדִ֔ים וַיִּקְחוּ־אֶ֛בֶן וַיָּשִׂ֥ימוּ תַחְתָּ֖יו וַיֵּ֣שֶׁב עָלֶ֑יהָ וְאַהֲרֹ֨ן וְח֜וּר תָּֽמְכ֣וּ בְיָדָ֗יו מִזֶּ֤ה אֶחָד֙ וּמִזֶּ֣ה אֶחָ֔ד וַיְהִ֥י יָדָ֛יו אֱמוּנָ֖ה עַד־בֹּ֥א הַשָּֽׁמֶשׁ׃
(יג) וַיַּחֲלֹ֧שׁ יְהוֹשֻׁ֛עַ אֶת־עֲמָלֵ֥ק וְאֶת־עַמּ֖וֹ לְפִי־חָֽרֶב׃ {פ}
(יד) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה כְּתֹ֨ב זֹ֤את זִכָּרוֹן֙ בַּסֵּ֔פֶר וְשִׂ֖ים בְּאׇזְנֵ֣י יְהוֹשֻׁ֑עַ כִּֽי־מָחֹ֤ה אֶמְחֶה֙ אֶת־זֵ֣כֶר עֲמָלֵ֔ק מִתַּ֖חַת הַשָּׁמָֽיִם׃
(טו) וַיִּ֥בֶן מֹשֶׁ֖ה מִזְבֵּ֑חַ וַיִּקְרָ֥א שְׁמ֖וֹ ה' ׀ נִסִּֽי׃
(טז) וַיֹּ֗אמֶר כִּֽי־יָד֙ עַל־כֵּ֣ס יָ֔הּ מִלְחָמָ֥ה לַה' בַּֽעֲמָלֵ֑ק מִדֹּ֖ר דֹּֽר׃ {פ}
(9) Moses said to Joshua, “Pick some troops/men for us, and go out and do battle with Amalek. Tomorrow I will station myself on the top of the hill, with the rod of God in my hand.”
(10) Joshua did as Moses told him and fought with Amalek, while Moses, Aaron, and Hur went up to the top of the hill.
(11) Then, whenever Moses held up his hand, Israel prevailed; but whenever he let down his hand, Amalek prevailed.
(12) But Moses’ hands grew heavy; so they took a stone and put it under him and he sat on it, while Aaron and Hur, one on each side, supported his hands; thus his hands remained steady until the sun set.
(13) And Joshua overwhelmed the people of Amalek with the sword.
(14) Then ה' said to Moses, “Inscribe this in a document as a reminder, and read it aloud to Joshua: I will utterly blot out the memory of Amalek from under heaven!”
(15) And Moses built an altar and named it Adonai-nissi.*Adonai-nissi I.e., “יהוה is my banner.”
(16) He said, “It means, ‘Hand upon the throne of ה׳ !׳ה will be at war with Amalek throughout the ages.”
The Story of Yitro at Har Sinai:
YITRO: DON'T NEED TO KNOW INSIDE
SUMMARY OF STORY:
Yitro heard what happened in Yetziat Mitzraim and all that Hashem had done for Moshe and Bnei Yisrael, and set out with Moshe's family (wife and sons whom Moshe had sent back to Midyan for safety) and brought them to the Midbar to Moshe where he was encamped by The Mountain of God (הר הא-לוקים). He sent word ahead of himself that he was coming. When he arrived, Moshe went out to greet him, bow to him, and kiss him. They exchanged small talk and Moshe told Yitro what had occurred since they were last together. Yitro was awed by Hashem's power and offered a Korban to Hashem. The next day, Yitro observed Moshe go about his daily duties as the only magistrate/judge in the camp, to pass judgment among the people and resolves disputes. Moshe worked straight from morning till evening. Yitro was astonished at this and berated Moshe for acting and judging the people alone, saying it was too much responsibility and pressure for Moshe, and it would wear him down. He said that what Moshe was doing was not good and gave him advice: seek capable individuals from among the people with the following attributes*, and have them resolve all the minor disputes, and only bring the major disputes before Moshe. This was in order to make it easier for Moshe and share the burden. Moshe heeded Yitro and did this. Then, Moshe said goodbye to Yitro and Yitro returned to his own land.
PROBLEM YITRO IDENTIFIES:
- Moshe has too much on his shoulders and is too involved with other people's problems to help himself because he is judging them all day and night.
YITRO'S SOLUTION:
- Have a group of capable, trained people to deal with all the less major problems and you only have to deal with the big and major issues. Use people who have fear of God, and people of truth, and hate to receive money.
*ATTRIBUTES OF MOSHE'S HELPERS:
- שאני בצע—Hate to receive money
- ירא א-לוקים—Fear Hashem
- אנשי אמת—People of Truth
WHY IS IT IMPORTANT TO HATE MONEY?
- Bribes
- Money corrupts justice
- innocent casualties at risk if a case is judged unfairly
- This is a higher demand than just saying no bribes
- People look up to leaders so they have Higher Standards.
ARTICLES ON שאני בצע
ARTICLE I: [Judge] Thomas accepted more gifts from billionaire benefactors
- The conservative Supreme Court Justice Clarence Thomas accepted more vacations and gifts from billionaire benefactors.
- Received at least:
- 38 vacations
- 26 private jet flights
- 8 flights by helicopter
- 12 VIP passes to sports events
- Cruises
- Free stays at luxury resorts in Florida and Jamaica
- His mother's house
- His nephew's tuition payments.
- Received at least:
- Violated the law by failing to disclose such gifts
- Provoked questions about ethical rules that justices are supposed to follow and the corruption in the justice system
- He is not the only one
- e.g.
- Justice Samuel Alito
- Leader of the conservative Federalist Society Leonard Leo
- e.g.
ARTICLE II: [NJ] Sen. Menendez charged with receiving gifts from Qatar in new allegations in corruption scheme
- Accepted race car tickets and other gifts from Qatar
- Yearslong corruption scheme
- He is accused of helping Qatar as it joins Egypt as another foreign country
- Accepted payments from his co-conspirator, NJ real estate developer Fred Daibes, in exchange for using his influence to help Daibes obtain millions of dollars from an investment fund tied to Qatar.
- He, his wife Nadine, Daibes, and two other NJ businessman were indicted as part of a bribery scheme but have pleaded not guilty and have vigorously denied any wrongdoing.
אין מוקדם ומאוחר בתורה
PSUKIM IN BAMIDBAR:
- BaMidbar 1:1 - וידבר ה׳ אל משה...באחד לחודש השני בשנה השנית לצאתם מארץ מצרים
- The first day of the second month in the second year since they left Egypt.
- BaMidbar 9:1 - וידבר ה׳ אל משה...בשנה השנית לצאתם מארץ מצרים בחודש הראשון
- The second month of the second year since they left Egypt.
Note that in the text of the Torah, the two Psukim follow one another, but chronologically the second one should go before the first.
RASHI ON THIS PASUK: אין מוקדם ומאוחר בתורה
- The order of the Psukim is like this because Perek ט׳ (the second Pasuk) is embarrassing to Bnei Yisrael since that was the only time in 40 years of desert that they kept Pesach.
- Wait for her response to the discussion board
- Though the default of the Torah is in chronological order, it is perfectly OK to switch around the order whenever you have a valid reason.
- Rashi thinks this happened after Matan Torah, which is in tandem with his usual opinion.
IBN EZRA:
- Agrees with Rashi
- Wait for her response to the discussion board
- Why is this story placed here?
- We just saw the evil of Amalek, and Yitro was associated with Amalek. Thus, we mention this story here to emphasize Yitro's goodness to us, so that when we go out to destroy all of Amalek, we spare Yitro and all of his descendants.
- This is called SMICHUT PARSHIOT
- We just saw the evil of Amalek, and Yitro was associated with Amalek. Thus, we mention this story here to emphasize Yitro's goodness to us, so that when we go out to destroy all of Amalek, we spare Yitro and all of his descendants.
RAMBAN: יש מוקדם ומאוחר בתורה
- Unless the text explicitly says otherwise, like the case of the two psukim given above, the Torah is chronological
- There are two possible ways to read the story of Yitro:
- Before Matan Torah
- Proof: how it's written in the text/Pshat
- After Matan Torah
- Proof: The story discusses Torah and חוקים which wasn't given until Matan Torah
- Before Matan Torah
- Ramban thinks that it happens after Matan Torah which is against his usual opinion that the text is chronological.
Preparing For Matan Torah at Har Sinai:
(א) בַּחֹ֙דֶשׁ֙ הַשְּׁלִישִׁ֔י לְצֵ֥את בְּנֵי־יִשְׂרָאֵ֖ל מֵאֶ֣רֶץ מִצְרָ֑יִם בַּיּ֣וֹם הַזֶּ֔ה בָּ֖אוּ מִדְבַּ֥ר סִינָֽי׃
(ב) וַיִּסְע֣וּ מֵרְפִידִ֗ים וַיָּבֹ֙אוּ֙ מִדְבַּ֣ר סִינַ֔י וַֽיַּחֲנ֖וּ בַּמִּדְבָּ֑ר וַיִּֽחַן־שָׁ֥ם יִשְׂרָאֵ֖ל נֶ֥גֶד הָהָֽר׃
(1) On the third new moon after the Israelites had gone forth from the land of Egypt, on that very day, they entered the wilderness of Sinai.
(2) Having journeyed from Rephidim, they entered the wilderness of Sinai and encamped in the wilderness. Israel encamped there in front of the mountain,
Rashi 19:3 (בית יעקוב) - The phrase בית יעקוב refers to the women of Israel, while the term בני ישראל refers to the men of Israel.
Rashi 19:4 (כנפי נשרים) - What is the significance of this metaphor?
- Eagles are fiercely protective babies and carry their babies on their wings. Other birds carry their babies in their claws to avoid predator eagles who will snatch the babies off the birds' backs. The eagle has no natural predator, so it doesn't fear this. The eagle's only predators are people who shoot arrows at them from down below. If the babies are in the claws, they will get shot. Thus, the eagle carries them on top to protect them. The eagle is willing to take the shot for the babies and sacrifice herself for her children.
- Eagles = Hashem
- Babies = Bnei Yisrael
- Human Archers = Mitzrim
(ה) וְעַתָּ֗ה אִם־שָׁמ֤וֹעַ תִּשְׁמְעוּ֙ בְּקֹלִ֔י וּשְׁמַרְתֶּ֖ם אֶת־בְּרִיתִ֑י וִהְיִ֨יתֶם לִ֤י סְגֻלָּה֙ מִכׇּל־הָ֣עַמִּ֔ים כִּי־לִ֖י כׇּל־הָאָֽרֶץ׃
(ו) וְאַתֶּ֧ם תִּהְיוּ־לִ֛י מַמְלֶ֥כֶת כֹּהֲנִ֖ים וְג֣וֹי קָד֑וֹשׁ אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁ֥ר תְּדַבֵּ֖ר אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃
(ז) וַיָּבֹ֣א מֹשֶׁ֔ה וַיִּקְרָ֖א לְזִקְנֵ֣י הָעָ֑ם וַיָּ֣שֶׂם לִפְנֵיהֶ֗ם אֵ֚ת כׇּל־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר צִוָּ֖הוּ ה'׃
(ח) וַיַּעֲנ֨וּ כׇל־הָעָ֤ם יַחְדָּו֙ וַיֹּ֣אמְר֔וּ כֹּ֛ל אֲשֶׁר־דִּבֶּ֥ר ה' נַעֲשֶׂ֑ה וַיָּ֧שֶׁב מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־ה'׃
(ט) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁ֗ה הִנֵּ֨ה אָנֹכִ֜י בָּ֣א אֵלֶ֘יךָ֮ בְּעַ֣ב הֶֽעָנָן֒ בַּעֲב֞וּר יִשְׁמַ֤ע הָעָם֙ בְּדַבְּרִ֣י עִמָּ֔ךְ וְגַם־בְּךָ֖ יַאֲמִ֣ינוּ לְעוֹלָ֑ם וַיַּגֵּ֥ד מֹשֶׁ֛ה אֶת־דִּבְרֵ֥י הָעָ֖ם אֶל־ה'׃
(י) וַיֹּ֨אמֶר ה' אֶל־מֹשֶׁה֙ לֵ֣ךְ אֶל־הָעָ֔ם וְקִדַּשְׁתָּ֥ם הַיּ֖וֹם וּמָחָ֑ר וְכִבְּס֖וּ שִׂמְלֹתָֽם׃
(יא) וְהָי֥וּ נְכֹנִ֖ים לַיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֣י ׀ בַּיּ֣וֹם הַשְּׁלִשִׁ֗י יֵרֵ֧ד ה' לְעֵינֵ֥י כׇל־הָעָ֖ם עַל־הַ֥ר סִינָֽי׃
(יב) וְהִגְבַּלְתָּ֤ אֶת־הָעָם֙ סָבִ֣יב לֵאמֹ֔ר הִשָּׁמְר֥וּ לָכֶ֛ם עֲל֥וֹת בָּהָ֖ר וּנְגֹ֣עַ בְּקָצֵ֑הוּ כׇּל־הַנֹּגֵ֥עַ בָּהָ֖ר מ֥וֹת יוּמָֽת׃
(יג) לֹא־תִגַּ֨ע בּ֜וֹ יָ֗ד כִּֽי־סָק֤וֹל יִסָּקֵל֙ אוֹ־יָרֹ֣ה יִיָּרֶ֔ה אִם־בְּהֵמָ֥ה אִם־אִ֖ישׁ לֹ֣א יִחְיֶ֑ה בִּמְשֹׁךְ֙ הַיֹּבֵ֔ל הֵ֖מָּה יַעֲל֥וּ בָהָֽר׃
(יד) וַיֵּ֧רֶד מֹשֶׁ֛ה מִן־הָהָ֖ר אֶל־הָעָ֑ם וַיְקַדֵּשׁ֙ אֶת־הָעָ֔ם וַֽיְכַבְּס֖וּ שִׂמְלֹתָֽם׃
(טו) וַיֹּ֙אמֶר֙ אֶל־הָעָ֔ם הֱי֥וּ נְכֹנִ֖ים לִשְׁלֹ֣שֶׁת יָמִ֑ים אַֽל־תִּגְּשׁ֖וּ אֶל־אִשָּֽׁה׃
(טז) וַיְהִי֩ בַיּ֨וֹם הַשְּׁלִישִׁ֜י בִּֽהְיֹ֣ת הַבֹּ֗קֶר וַיְהִי֩ קֹלֹ֨ת וּבְרָקִ֜ים וְעָנָ֤ן כָּבֵד֙ עַל־הָהָ֔ר וְקֹ֥ל שֹׁפָ֖ר חָזָ֣ק מְאֹ֑ד וַיֶּחֱרַ֥ד כׇּל־הָעָ֖ם אֲשֶׁ֥ר בַּֽמַּחֲנֶֽה׃
(יז) וַיּוֹצֵ֨א מֹשֶׁ֧ה אֶת־הָעָ֛ם לִקְרַ֥את הָֽאֱלֹקִ֖ים מִן־הַֽמַּחֲנֶ֑ה וַיִּֽתְיַצְּב֖וּ בְּתַחְתִּ֥ית הָהָֽר׃
(יח) וְהַ֤ר סִינַי֙ עָשַׁ֣ן כֻּלּ֔וֹ מִ֠פְּנֵ֠י אֲשֶׁ֨ר יָרַ֥ד עָלָ֛יו ה' בָּאֵ֑שׁ וַיַּ֤עַל עֲשָׁנוֹ֙ כְּעֶ֣שֶׁן הַכִּבְשָׁ֔ן וַיֶּחֱרַ֥ד כׇּל־הָהָ֖ר מְאֹֽד׃
(יט) וַיְהִי֙ ק֣וֹל הַשֹּׁפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹקִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל׃
(כ) וַיֵּ֧רֶד ה' עַל־הַ֥ר סִינַ֖י אֶל־רֹ֣אשׁ הָהָ֑ר וַיִּקְרָ֨א ה' לְמֹשֶׁ֛ה אֶל־רֹ֥אשׁ הָהָ֖ר וַיַּ֥עַל מֹשֶֽׁה׃
(כא) וַיֹּ֤אמֶר ה' אֶל־מֹשֶׁ֔ה רֵ֖ד הָעֵ֣ד בָּעָ֑ם פֶּן־יֶהֶרְס֤וּ אֶל־ה' לִרְא֔וֹת וְנָפַ֥ל מִמֶּ֖נּוּ רָֽב׃
(כב) וְגַ֧ם הַכֹּהֲנִ֛ים הַנִּגָּשִׁ֥ים אֶל־ה' יִתְקַדָּ֑שׁוּ פֶּן־יִפְרֹ֥ץ בָּהֶ֖ם ה'׃
(כג) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־ה' לֹא־יוּכַ֣ל הָעָ֔ם לַעֲלֹ֖ת אֶל־הַ֣ר סִינָ֑י כִּֽי־אַתָּ֞ה הַעֵדֹ֤תָה בָּ֙נוּ֙ לֵאמֹ֔ר הַגְבֵּ֥ל אֶת־הָהָ֖ר וְקִדַּשְׁתּֽוֹ׃
(כד) וַיֹּ֨אמֶר אֵלָ֤יו ה' לֶךְ־רֵ֔ד וְעָלִ֥יתָ אַתָּ֖ה וְאַהֲרֹ֣ן עִמָּ֑ךְ וְהַכֹּהֲנִ֣ים וְהָעָ֗ם אַל־יֶֽהֶרְס֛וּ לַעֲלֹ֥ת אֶל־ה' פֶּן־יִפְרׇץ־בָּֽם׃
(כה) וַיֵּ֥רֶד מֹשֶׁ֖ה אֶל־הָעָ֑ם וַיֹּ֖אמֶר אֲלֵהֶֽם׃ {ס}
(5) Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples. Indeed, all the earth is Mine,
(6) but you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the children of Israel.”
(7) Moses came and summoned the elders of the people and put before them all that ה' had commanded him.
(8) All those assembled answered as one, saying, “All that ה' has spoken we will do!” And Moses brought back the people’s words to ה'.
(9) And ה' said to Moses, “I will come to you in a thick cloud, in order that the people may hear when I speak with you and so trust you ever after.” Then Moses reported the people’s words to ה',
(10) and ה' said to Moses, “Go to the people and warn them to stay pure today and tomorrow. Let them wash their clothes.
(11) Let them be ready for the third day; for on the third day ה' will come down, in the sight of all the people, on Mount Sinai.
(12) You shall set bounds for the people round about, saying, ‘Beware of going up the mountain or touching the border of it. Whoever touches the mountain shall be put to death
(13) without being touched—by being either stoned or shot; beast or person, a trespasser shall not live.’ When the ram’s horn sounds a long blast, they may go up on the mountain.”
(14) Moses came down from the mountain to the people and warned the people to stay pure, and they washed their clothes.
(15) And he said to the people, “Be ready for the third day: [the men among] you should not go near a woman.”
(16) On the third day, as morning dawned, there was thunder, and lightning, and a dense cloud upon the mountain, and a very loud blast of the horn; and all the people who were in the camp trembled.
(17) Moses led the people out of the camp toward God, and they took their places at the foot of the mountain.
(18) Now Mount Sinai was all in smoke, for ה' had come down upon it in fire; the smoke rose like the smoke of a kiln, and the whole mountain*the whole mountain “all the people” trembled violently.
(19) The blare of the horn grew louder and louder. As Moses spoke, God answered him in thunder.
(20) ה' came down upon Mount Sinai, on the top of the mountain, and ה' called Moses to the top of the mountain and Moses went up.
(21) ה' said to Moses, “Go down, warn the people not to break through to ה' to gaze, lest many of them perish.
(22) The priests also, who come near ה', must stay pure, lest ה' break out against them.”
(23) But Moses said to ה', “The people cannot come up to Mount Sinai, for You warned us saying, ‘Set bounds about the mountain and sanctify it.’”
(24) So ה' said to him, “Go down, and come back together with Aaron; but let not the priests or the people break through to come up to ה', lest [God] break out against them.”
(25) And Moses went down to the people and spoke to them.
The Ten Commandments:
(1) God spoke all these words, saying:
(ב) אָֽנֹכִ֖י֙ ה' אֱלֹקֶ֑֔יךָ אֲשֶׁ֧ר הוֹצֵאתִ֛יךָ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֣֥ית עֲבָדִ֑͏ֽים׃
(ג) לֹֽ֣א־יִהְיֶ֥͏ֽה־לְךָ֛֩ אֱלֹקִ֥֨ים אֲחֵרִ֖֜ים עַל־פָּנָֽ͏ַ֗י׃
(ד) לֹֽ֣א־תַֽעֲשֶׂ֨ה־לְךָ֥֣ פֶ֣֙סֶל֙ ׀ וְכׇל־תְּמוּנָ֔֡ה אֲשֶׁ֤֣ר בַּשָּׁמַ֣֙יִם֙ ׀ מִמַּ֔֡עַל וַֽאֲשֶׁ֥ר֩ בָּאָ֖֨רֶץ מִתָּ֑͏ַ֜חַת וַאֲשֶׁ֥ר בַּמַּ֖֣יִם ׀ מִתַּ֥֣חַת לָאָֽ֗רֶץ׃
(ה) לֹֽא־תִשְׁתַּחֲוֶ֥֣ה לָהֶ֖ם֮ וְלֹ֣א תׇעׇבְדֵ֑ם֒ כִּ֣י אָֽנֹכִ֞י ה' אֱלֹקֶ֙יךָ֙ אֵ֣ל קַנָּ֔א פֹּ֠קֵ֠ד עֲוֺ֨ן אָבֹ֧ת עַל־בָּנִ֛ים עַל־שִׁלֵּשִׁ֥ים וְעַל־רִבֵּעִ֖ים לְשֹׂנְאָֽ֑י׃
(ו) וְעֹ֥֤שֶׂה חֶ֖֙סֶד֙ לַאֲלָפִ֑֔ים לְאֹהֲבַ֖י וּלְשֹׁמְרֵ֥י מִצְוֺתָֽי׃ {ס}
(ז) לֹ֥א תִשָּׂ֛א אֶת־שֵֽׁם־ה' אֱלֹקֶ֖יךָ לַשָּׁ֑וְא כִּ֣י לֹ֤א יְנַקֶּה֙ ה' אֵ֛ת אֲשֶׁר־יִשָּׂ֥א אֶת־שְׁמ֖וֹ לַשָּֽׁוְא׃ {פ}
(ח) זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ׃
(ט) שֵׁ֤֣שֶׁת יָמִ֣ים֙ תַּֽעֲבֹ֔ד֮ וְעָשִׂ֖֣יתָ כׇּֿל־מְלַאכְתֶּֽךָ֒׃
(י) וְי֨וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַה' אֱלֹקֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כׇל־מְלָאכָ֜֡ה אַתָּ֣ה ׀ וּבִנְךָ֣͏ֽ־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ׃
(יא) כִּ֣י שֵֽׁשֶׁת־יָמִים֩ עָשָׂ֨ה ה' אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֗רֶץ אֶת־הַיָּם֙ וְאֶת־כׇּל־אֲשֶׁר־בָּ֔ם וַיָּ֖נַח בַּיּ֣וֹם הַשְּׁבִיעִ֑י עַל־כֵּ֗ן בֵּרַ֧ךְ ה' אֶת־י֥וֹם הַשַּׁבָּ֖ת וַֽיְקַדְּשֵֽׁהוּ׃ {ס}
(יב) כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־ה' אֱלֹקֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ {ס}
(יג) לֹ֥֖א תִּֿרְצָ֖͏ֽח׃ {ס} לֹ֣֖א תִּֿנְאָ֑͏ֽף׃ {ס} לֹ֣֖א תִּֿגְנֹֽ֔ב׃ {ס} לֹֽא־תַעֲנֶ֥ה בְרֵעֲךָ֖ עֵ֥ד שָֽׁקֶר׃ {ס}
(יד) לֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ {ס} לֹֽא־תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃ {פ}
(2) I ה' am your God who brought you out of the land of Egypt, the house of bondage:
(3) You shall have no other gods besides Me.
(4) You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above, or on the earth below, or in the waters under the earth.
(5) You shall not bow down to them or serve them. For I your God ה' am an impassioned God, visiting the guilt of the parents upon the children, upon the third and upon the fourth generations of those who reject Me.
(6) but showing kindness to the thousandth generation of those who love Me and keep My commandments.
(7) You shall not swear falsely by*swear falsely by Others “take in vain.” the name of your God ה'; for ה' will not clear one who swears falsely by God’s name.
(8) Remember the sabbath day and keep it holy.
(9) Six days you shall labor and do all your work,
(10) but the seventh day is a sabbath of your God ה': you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.
(11) For in six days ה' made heaven and earth and sea—and all that is in them—and then rested on the seventh day; therefore ה' blessed the sabbath day and hallowed it.
(12) Honor your father and your mother, that you may long endure on the land that your God ה' is assigning to you.
(13) You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor.
(14) You shall not covet your neighbor’s house:*house, both persons and possessions. you shall not covet your neighbor’s wife, or male or female slave, or ox or ass, or anything that is your neighbor’s.
THE TEN COMMANDMENTS
- אנוכי ה׳—I am your GOD who took you out of Egypt
- לא יהיה לךָ אלוקים אחרים—You shall have no other gods besides Me
- לא תשא את שם ה׳ לשוא—Do not use GOD's Name in vain/swear falsely
- זכור את יום השבת לקדשו—Shabbat
- כבת את אביךָ ואת אמךָ—Respect your parents
- לא תרצח—Don't murder
- לא תנאף—Don't commit adultery (sleep with another man's wife)
- לא תגנוב—Don't steal
- לא תענה ברעךָ עד שקר—Don't be a false witness in court
- לא תחמוד—Don't be Jealous (of property or spouse of another person)
RAMBAM ON THE IMPORTANCE OF THE TEN COMMANDMENTS:
- On a theological level, there is no difference between the mitzvot of אנכו ה׳ and שמע ישראל. All mitzvot are given by GOD and none should be prioritized over the other.
MIDRASH ON THE TEN COMMANDMENTS
The Midrash offers an alternate explanation for how to read the Two Tablets of the Ten Commandments. Instead of grouping them vertically, organized by אדם למקום and אדם לחברו, they can be read horizontally, which teaches us a message.
| Side #1 | Side #2 | Connection |
|---|---|---|
| אנכי ה׳ | לא תרצח | We are all, every person, created in the image of Hashem and are the 'icons' of Hashem. Thus, by murdering a person, we are attacking Hashem. |
| לא יהיה לךָ אלוקים אחרים | לא תנאף | Bnei Yisrael's relationship with Hashem is compared to marriage. By committing adultery, it is like you cheated on Hashem and worshipped another god. |
| לא תשא שם ה׳ לשוא | לא תגנוב | If you steal, you're going to end up forced to lie and swear falsely to court that you didn't do it. This is referred to as: עברה גוררת לעברה—One sin leads to another. |
| שבת | לא תענה ברעך עד שקר | Keeping Shabbat is us testifying that Hashem created the world in seven days and rested on the Seventh Day, which He did. Thus, breaking Shabbat is testifying falsely. |
| כיבוד אב ואם | לא תחמוד | If you're a jealous person and are always envying another, then your children won't respect you. Rather, they will respect the person you look up to, since they get the memo that you do not respect yourself and want to be like that person. If so, why would they look up to you. They will look up to the other person that you are jealous of, not you. |
Mishpatim Mitzvot:
| 1) Meaning & 2) Reason |
|---|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
The Sin of the Golden Calf:
Rashi 32:1 (כי בשש משה) - Rashi gives a timeline of events at Har Sinai and answers the question of why Bnei Yisrael counted wrong.
TIMELINE OF EVENTS:
- 7 Sivan --> Moshe goes up the mountain
- 16 Tammuz --> Bnei Yisrael expects Moshe back
- Satan came and threw the world into confusion and made Bnei Yisrael think that Moshe was late and dead.
- Bnei Yisrael was counting the day that Moshe left
- 17 Tammuz --> Moshe comes back after 40 days, not including the first day.
- Moshe was counting including the first day, as he counted a day starting from the night, as is the proper Jewish way to count days.
- 10 Tishrei --> Yom Kippur; Hashem forgave us and we received the second pair of Luchot
(ב) וַיֹּ֤אמֶר אֲלֵהֶם֙ אַהֲרֹ֔ן פָּֽרְקוּ֙ נִזְמֵ֣י הַזָּהָ֔ב אֲשֶׁר֙ בְּאׇזְנֵ֣י נְשֵׁיכֶ֔ם בְּנֵיכֶ֖ם וּבְנֹתֵיכֶ֑ם וְהָבִ֖יאוּ אֵלָֽי׃
(ג) וַיִּתְפָּֽרְקוּ֙ כׇּל־הָעָ֔ם אֶת־נִזְמֵ֥י הַזָּהָ֖ב אֲשֶׁ֣ר בְּאׇזְנֵיהֶ֑ם וַיָּבִ֖יאוּ אֶֽל־אַהֲרֹֽן׃
(ד) וַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַֽיַּעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
(ה) וַיַּ֣רְא אַהֲרֹ֔ן וַיִּ֥בֶן מִזְבֵּ֖חַ לְפָנָ֑יו וַיִּקְרָ֤א אַֽהֲרֹן֙ וַיֹּאמַ֔ר חַ֥ג לַה' מָחָֽר׃
(ו) וַיַּשְׁכִּ֙ימוּ֙ מִֽמׇּחֳרָ֔ת וַיַּעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק׃ {פ}
(ז) וַיְדַבֵּ֥ר ה' אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
(ח) סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
(ט) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃
(י) וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃
(יא) וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י ה' אֱלֹקָ֑יו וַיֹּ֗אמֶר לָמָ֤ה ה' יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃
(יב) לָ֩מָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃
(יג) זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכׇל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃
(יד) וַיִּנָּ֖חֶם ה' עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃ {פ}
(טו) וַיִּ֜פֶן וַיֵּ֤רֶד מֹשֶׁה֙ מִן־הָהָ֔ר וּשְׁנֵ֛י לֻחֹ֥ת הָעֵדֻ֖ת בְּיָד֑וֹ לֻחֹ֗ת כְּתֻבִים֙ מִשְּׁנֵ֣י עֶבְרֵיהֶ֔ם מִזֶּ֥ה וּמִזֶּ֖ה הֵ֥ם כְּתֻבִֽים׃
(טז) וְהַ֨לֻּחֹ֔ת מַעֲשֵׂ֥ה אֱלֹקִ֖ים הֵ֑מָּה וְהַמִּכְתָּ֗ב מִכְתַּ֤ב אֱלֹקִים֙ ה֔וּא חָר֖וּת עַל־הַלֻּחֹֽת׃
(יז) וַיִּשְׁמַ֧ע יְהוֹשֻׁ֛עַ אֶת־ק֥וֹל הָעָ֖ם בְּרֵעֹ֑ה וַיֹּ֙אמֶר֙ אֶל־מֹשֶׁ֔ה ק֥וֹל מִלְחָמָ֖ה בַּֽמַּחֲנֶֽה׃
(יח) וַיֹּ֗אמֶר אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְאֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָנֹכִ֖י שֹׁמֵֽעַ׃
(יט) וַֽיְהִ֗י כַּאֲשֶׁ֤ר קָרַב֙ אֶל־הַֽמַּחֲנֶ֔ה וַיַּ֥רְא אֶת־הָעֵ֖גֶל וּמְחֹלֹ֑ת וַיִּֽחַר־אַ֣ף מֹשֶׁ֗ה וַיַּשְׁלֵ֤ךְ מִיָּדָו֙ אֶת־הַלֻּחֹ֔ת וַיְשַׁבֵּ֥ר אֹתָ֖ם תַּ֥חַת הָהָֽר׃
(כ) וַיִּקַּ֞ח אֶת־הָעֵ֨גֶל אֲשֶׁ֤ר עָשׂוּ֙ וַיִּשְׂרֹ֣ף בָּאֵ֔שׁ וַיִּטְחַ֖ן עַ֣ד אֲשֶׁר־דָּ֑ק וַיִּ֙זֶר֙ עַל־פְּנֵ֣י הַמַּ֔יִם וַיַּ֖שְׁקְ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃
(כא) וַיֹּ֤אמֶר מֹשֶׁה֙ אֶֽל־אַהֲרֹ֔ן מֶֽה־עָשָׂ֥ה לְךָ֖ הָעָ֣ם הַזֶּ֑ה כִּֽי־הֵבֵ֥אתָ עָלָ֖יו חֲטָאָ֥ה גְדֹלָֽה׃
(כב) וַיֹּ֣אמֶר אַהֲרֹ֔ן אַל־יִ֥חַר אַ֖ף אֲדֹנִ֑י אַתָּה֙ יָדַ֣עְתָּ אֶת־הָעָ֔ם כִּ֥י בְרָ֖ע הֽוּא׃
(כג) וַיֹּ֣אמְרוּ לִ֔י עֲשֵׂה־לָ֣נוּ אֱלֹקִ֔ים אֲשֶׁ֥ר יֵלְכ֖וּ לְפָנֵ֑ינוּ כִּי־זֶ֣ה ׀ מֹשֶׁ֣ה הָאִ֗ישׁ אֲשֶׁ֤ר הֶֽעֱלָ֙נוּ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לֹ֥א יָדַ֖עְנוּ מֶה־הָ֥יָה לֽוֹ׃
(כד) וָאֹמַ֤ר לָהֶם֙ לְמִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ וַיִּתְּנוּ־לִ֑י וָאַשְׁלִכֵ֣הוּ בָאֵ֔שׁ וַיֵּצֵ֖א הָעֵ֥גֶל הַזֶּֽה׃
(כה) וַיַּ֤רְא מֹשֶׁה֙ אֶת־הָעָ֔ם כִּ֥י פָרֻ֖עַ ה֑וּא כִּֽי־פְרָעֹ֣ה אַהֲרֹ֔ן לְשִׁמְצָ֖ה בְּקָמֵיהֶֽם׃
(כו) וַיַּעֲמֹ֤ד מֹשֶׁה֙ בְּשַׁ֣עַר הַֽמַּחֲנֶ֔ה וַיֹּ֕אמֶר מִ֥י לַה' אֵלָ֑י וַיֵּאָסְפ֥וּ אֵלָ֖יו כׇּל־בְּנֵ֥י לֵוִֽי׃
(כז) וַיֹּ֣אמֶר לָהֶ֗ם כֹּֽה־אָמַ֤ר ה' אֱלֹקֵ֣י יִשְׂרָאֵ֔ל שִׂ֥ימוּ אִישׁ־חַרְבּ֖וֹ עַל־יְרֵכ֑וֹ עִבְר֨וּ וָשׁ֜וּבוּ מִשַּׁ֤עַר לָשַׁ֙עַר֙ בַּֽמַּחֲנֶ֔ה וְהִרְג֧וּ אִֽישׁ־אֶת־אָחִ֛יו וְאִ֥ישׁ אֶת־רֵעֵ֖הוּ וְאִ֥ישׁ אֶת־קְרֹבֽוֹ׃
(כח) וַיַּֽעֲשׂ֥וּ בְנֵֽי־לֵוִ֖י כִּדְבַ֣ר מֹשֶׁ֑ה וַיִּפֹּ֤ל מִן־הָעָם֙ בַּיּ֣וֹם הַה֔וּא כִּשְׁלֹ֥שֶׁת אַלְפֵ֖י אִֽישׁ׃
(כט) וַיֹּ֣אמֶר מֹשֶׁ֗ה מִלְא֨וּ יֶדְכֶ֤ם הַיּוֹם֙ לַֽה' כִּ֛י אִ֥ישׁ בִּבְנ֖וֹ וּבְאָחִ֑יו וְלָתֵ֧ת עֲלֵיכֶ֛ם הַיּ֖וֹם בְּרָכָֽה׃
(ל) וַיְהִי֙ מִֽמׇּחֳרָ֔ת וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־ה' אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם׃
(לא) וַיָּ֧שׇׁב מֹשֶׁ֛ה אֶל־ה' וַיֹּאמַ֑ר אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם אֱלֹקֵ֥י זָהָֽב׃
(לב) וְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִֽסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ׃
(לג) וַיֹּ֥אמֶר ה' אֶל־מֹשֶׁ֑ה מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י אֶמְחֶ֖נּוּ מִסִּפְרִֽי׃
(לד) וְעַתָּ֞ה לֵ֣ךְ ׀ נְחֵ֣ה אֶת־הָעָ֗ם אֶ֤ל אֲשֶׁר־דִּבַּ֙רְתִּי֙ לָ֔ךְ הִנֵּ֥ה מַלְאָכִ֖י יֵלֵ֣ךְ לְפָנֶ֑יךָ וּבְי֣וֹם פׇּקְדִ֔י וּפָקַדְתִּ֥י עֲלֵהֶ֖ם חַטָּאתָֽם׃
(לה) וַיִּגֹּ֥ף ה' אֶת־הָעָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָעֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַהֲרֹֽן׃ {ס}
(2) Aaron said to them, “[You men,] take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me.”
(3) And all the people took off the gold rings that were in their ears and brought them to Aaron.
(4) This he took from them and cast in a mold,*cast in a mold Others: “fashioned it with a graving tool.” and made it into a molten calf. And they exclaimed, “This is your god,*This is your god Others “These are your gods.” O Israel, who brought you out of the land of Egypt!”
(5) When Aaron saw this, he built an altar before it; and Aaron announced: “Tomorrow shall be a festival of יהוה!”
(6) Early next day, the people offered up burnt offerings and brought sacrifices of well-being; they sat down to eat and drink, and then rose to dance.
(7) ה' spoke to Moses, “Hurry down, for your people, whom you brought out of the land of Egypt, have acted basely.
(8) They have been quick to turn aside from the way that I enjoined upon them. They have made themselves a molten calf and bowed low to it and sacrificed to it, saying: ‘This is your god, O Israel, who brought you out of the land of Egypt!’”
(9) ה' further said to Moses, “I see that this is a stiffnecked people.
(10) Now, let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation.”
(11) But Moses implored his God ה', saying, “Let not Your anger, ה', blaze forth against Your people, whom You delivered from the land of Egypt with great power and with a mighty hand.
(12) Let not the Egyptians say, ‘It was with evil intent that he delivered them, only to kill them off in the mountains and annihilate them from the face of the earth.’ Turn from Your blazing anger, and renounce the plan to punish Your people.
(13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.”
(14) And ה' renounced the punishment planned for God’s people.
(15) Thereupon Moses turned and went down from the mountain bearing the two tablets of the Pact, tablets inscribed on both their surfaces: they were inscribed on the one side and on the other.
(16) The tablets were God’s work, and the writing was God’s writing, incised upon the tablets.
(17) When Joshua heard the sound of the people in its boisterousness, he said to Moses, “There is a cry of war in the camp.”
(18) But he answered,
“It is not the sound of the tune of triumph,
Or the sound of the tune of defeat;
It is the sound of song that I hear!”
(19) As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.
(20) He took the calf that they had made and burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it.
(21) Moses said to Aaron, “What did this people do to you that you have brought such great sin upon them?”
(22) Aaron said, “Let not my lord be enraged. You know that this people is bent on evil.
(23) They said to me, ‘Make us a god to lead us; for that fellow Moses—the man who brought us from the land of Egypt—we do not know what has happened to him.’
(24) So I said to them, ‘Whoever has gold, take it off!’ They gave it to me and I hurled it into the fire and out came this calf!”
(25) Moses saw that the people were out of control—since Aaron had let them get out of control—so that they were a menace*a menace Others “an object of derision.” to any who might oppose them.
(26) Moses stood up in the gate of the camp and said, “Whoever is for ה', come here!” And all the men of Levi rallied to him.
(27) He said to them, “Thus says ה', the God of Israel: Each of you put sword on thigh, go back and forth from gate to gate throughout the camp, and slay sibling, neighbor, and kin.”
(28) The men of Levi did as Moses had bidden; and some three thousand of the people fell that day.
(29) And Moses said, “Dedicate yourselves to ה' this day—for each of you has been against blood relations—that [God] may bestow a blessing upon you today.”
(30) The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to ה'; perhaps I may win forgiveness for your sin.”
(31) Moses went back to ה' and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold.
(32) Now, if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!”
(33) But ה' said to Moses, “Only one who has sinned against Me will I erase from My record.
(34) Go now, lead the people where I told you. See, My messenger shall go before you. But when I make an accounting, I will bring them to account for their sins.”
(35) Then ה' sent a plague upon the people, for what they did with the calf that Aaron made.
WHAT IS THE SIN OF THE GOLDEN CALF?
RASHI 1:1: Avodah Zarah
- Bnei Yisrael wished to have many gods, and when Moshe 'died,' they needed to make a new god.
- This implied that the sin was that they views Moshe as the god that took them out of Egypt, and not in Hashem Himself.
RAMBAN: Disagrees with Rashi
- The text only indicated that they wanted a replacement for Moshe, not many gods.
- His proof is that the pasuk said that they said that Moshe had been gone too long and they wanted an אלוקים to follow after, the same Elohim who took them out of Egypt. We also know that they did not view Moshe as a god. Thus, we see that they wanted another Moshe to guide them, not a whole new god/divinity who would give them gifts and a Next World, etc.
Hebrew Calendar:
| Month | Holidays |
|---|---|
| ניסן |
|
| אייר | |
| סיון |
|
| תמוז | |
| אב | |
| אלול | |
| תישרי |
|
| חשבן | |
| כיסלו |
|
| טבת | |
| שבת | |
| אדר |
|
FIVE FATST DAYS:
- תישעה באב — ט׳ אב
- צום גדליה — ג׳תישרי
- עשרה בטבת — י׳ טבת
- שבעה עשר בתמוז — 17 תמוז
- תענית אסתר — י׳׳ג אדר
Created by Haim M Dabah
