January 2021 – BibleStudy

January 17, 2021

Exo 21:1-24:10

EXO 21

Laws About Slaves

1 And these are the rules that you shall set before them.

Rashi’s Commentary

And these are the rules—Wherever “these,” is used it cuts off the preceding section from that which it introduces; where, however, “And these” is used it adds something to the former subject (i.e. forms a continuation of it). What is the case with the former commandments? They were given at Sinai! So these, too, were given at Sinai! (Mekhilta d’Rabbi Yishmael 21:1:1; Shemot Rabbah 30:3; cf. also Midrash Tanchuma, Mishpatim 3) If this be so, why is this section dealing with the “civil laws” placed immediately after that commanding the making of the altar? To tell you that you should seat (i.e. provide quarters for) the council in the vicinity of the temple.

That you shall set before them—God said to Moses: It should not enter your mind to say, “I shall teach them the chapter or the law twice or three times until it will become current in their mouths exactly according to its wording (i.e. until they know the text verbatim), but I shall not take the trouble to make them understand the reason of each thing and its significance.” Therefore Scripture says, “you shall set before them”—like a table fully laid before a person with everything ready for eating (Mekhilta d’Rabbi Yishmael 21:1:1).

Before them—But not before the heathens. Even if you know that in the case of a particular matter of law they will decide it in the same way as Jewish law would, do not bring it before their courts; for he who brings Israel’s law-cases before the heathens defames the name of the Lord and pays honour to the name of the idol (in the name of which the heathen court administers justice), thereby giving it undue importance, as it is said (Deu 32:31), “For not as our Rock God is their rock, but yet our enemies judge us,” which implies: when our enemies are judges over us (i.e. if we make them judges over us) it is a testimony to the superiority of that which they reverence (their idol) (Midrash Tanchuma, Mishpatim 3).

teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. MAT 28:20

Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. 1TH 4:1

12 Whoever strikes a man so that he dies shall be put to death.

Rashi’s Commentary

Whoever strikes a man so that he dies—Many apparently redundant verses have been written in various sections of the law dealing with murderers and I shall explain to the best of my ability why all these statements have been made.

Whoever strikes a man so that he dies—Why is this said (how does the particular form of words used here tell us some point of law which is not contained in another text bearing upon the same subject)? Since it is said (Lev 24:17), “Whoever takes a human life shall surely be put to death,” I might have inferred that mere smiting without resultant death is subject to the death penalty. Scripture therefore states here, “He who strikes a man and he dies,” thus telling you that he is not punishable with death unless the stroke proves fatal. On the other hand if it had stated here, “He who strikes a man,” and it had not said there “Whoever takes a human life,” I might have inferred that the murderer is not guilty except if he killed a man; whence, however, could I know that he is subject to the death penalty if he killed a woman or a minor? Therefore Scripture states “if a man takes a human life,” thus including even a minor and a woman. Then again: if it had stated only, “He strikes a man” I might have inferred that even a minor who struck and killed a person is punishable with death. Scripture therefore states “if a man takes”—a man but not a minor. Also, “if . . . takes a human life” implies even a nonviable infant. Scripture therefore states “He who strikes a man” to intimate that one is not subject to the death penalty unless he kills a viable child—one which is fitted to become a man (Mekhilta d’Rabbi Yishmael 21:12:1).

18 When men quarrel and one strikes the other with a stone or with his fist and the man does not die but takes to his bed,

Rashi’s Commentary

When men quarrel—Why is this stated in this particular form? Since Scripture states (v. 24), “Eye for eye,” we learn from this only that compensation for the loss of limbs has to be paid, but we cannot infer from it that indemnity for loss of time (during which the injured has been disabled from work) and cost of medical treatment have also to be paid; consequently this section is said (Mekhilta d’Rabbi Yishmael 21:18:1).

But takes to his bed—The meaning is as the Targum gives it: “and he falls into inactivity,” i.e. he falls into an illness that prevents him from working.

22 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine.

Rashi’s Commentary

When men strive with each other and one intended to strike the other and inadvertently struck the woman (Sanhedrin 79b).

And hit a pregnant woman—An expression of dashing against and striking, as in the following phrases: “lest you strike ךְתִּגֹף your foot with a stone” (Psa 91:12); “before your feet are bruised” (Jer 13:16); “and a stone of offense (נֶגֶף)” (Isa 8:14).

But there is no harm—With the woman (Sanhedrin 79b).

The one who hit her shall surely be fined—It means that they shall exact money from him. וְעָנְשׁוּ is used here in the same sense as in (Deu 22:19), “And they shall fine (וְעָנְשׁוּ) him a hundred shekels of silver.”

The one who hit her shall surely be fined to pay the value of the offspring to the husband. We estimate her value according to what she is worth if she were sold as a slave in the market, increasing her value because of her pregnancy (Bava Kamma 49a).

As the woman’s husband shall impose on him means, when the husband will summons him before the court that they should place upon him a fine for this (cf. Mekhilta d’Rabbi Yishmael 21:23:7).

And he shall pay—The man that struck the woman shall give the value of the offspring.

As the judges determine—Heb. בִּפְלִלִים, according to the verdict of the judges (Mekhilta d’Rabbi Yishmael 21:23:9).

EXO 22

24 If you lend money to any of my people with you who is poor, you shall not be like a moneylender to him, and you shall not exact interest from him.

Rashi’s Commentary

If you lend money to any of my people—R. Ishmael said: wherever אִם occurs in Scripture it is used of an act the performance of which is optional, except in three instances, of which this is one (Mekhilta d’Rabbi Yishmael 22:24:1). Rashi on Exo 20:22 explains that in this case, lending money to the needy is obligatory. Therefore, in this verse, אִם means “when.”

To any of my people—If a member of my people i.e., an Israelite, and a heathen apply for a loan, the member of my people takes preference; if a poor man and one who is better off, the poor man takes preference; if the poor of your city and the poor of another city, the poor of your city take preference (Mekhilta d’Rabbi Yishmael 22:24:3; Bava Metzia 71a). And this is how the above explanation is implied in the text: “If you lend money”—lend it to “my people,” and not to a heathen; and to which one of my people? “To the poor.” And to which poor? To him who is “with you.” Another explanation of to any of my people is: That you shall not treat him disrespectfully when lending him money, for he is a member of my people!

With you who is poor—Look at yourself as though you were a poor man (Midrash Tanchuma 15).

You shall not be like a moneylender to him—You shall not demand the debt of him forcibly. If you know that he has no money do not appear in your attitude towards him as though you had lent him, but as though you had not lent him—it means as much as, do not humble him.

Interest—Lit., biting. Interest, which is like the biting of a snake, which bites by inflicting a small wound in a person’s foot, and he does not feel the wound, and suddenly, it spreads and swells up as far as his head. So it is with interest: at first one does not feel the drain it makes on him and it remains unnoticed until the interest mounts up and suddenly makes the person lose a big fortune (Shemot Rabbah 31:6).

27 You shall not revile a judge, nor curse a ruler of your people.

Rashi’s Commentary

You shall not revile a judge—Here you have the prohibition of blasphemy and the prohibition of cursing a judge (cf. Mekhilta d’Rabbi Yishmael 22:27:1; Sanhedrin 66a).

EXO 23

6 You shall not pervert the justice due to your poor in his lawsuit.

Rashi’s Commentary

Your poor—An expression of desiring, “to desire”—one who is poverty-stricken and longs for all the good things which he lacks.

EXO 24

3 Moses came and told the people all the words of the Lord and all the rules. And all the people answered with one voice and said, “All the words that the Lord has spoken we will do.”

Rashi’s Commentary

Moses came and told the people—On that same day.

All the words of the Lord—The commands concerning their keeping apart from women and the setting of bounds at Mount Sinai.

And all the rules—The seven commands given to the “sons of Noah” (the non-Israelite world), the law of the Sabbath, of filial respect, of the “red heifer” and regarding the administration of justice, all of which had been given to them already in Marah (cf. Sanhedrin 56b).

4 And Moses wrote down all the words of the Lord. He rose early in the morning and built an altar at the foot of the mountain, and twelve pillars, according to the twelve tribes of Israel.

Rashi’s Commentary

And Moses wrote—From “In the beginning” (Gen 1:1), up to (but not including) the account of the giving of the law and he wrote down the commandments that were given to them in Marah (cf. Mekhilta on Exo 19:10).

He rose early in the morning—On the fifth of Sivan (cf. Rashi on Exo 19:11; Shabbat 88a).

7 Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the Lord has spoken we will do, and we will be obedient.”

Rashi’s Commentary

The Book of the Covenant—From “In the beginning” (Gen 1:1) till the giving of the law including the commandments that were given to them at Marah (Mekhilta d’Rabbi Yishmael 19:10:2; cf. Rashi on v. 4).

10 and they saw the God of Israel. There was under his feet as it were a forming of a sapphire brick, like the very heaven for clearness.

Rashi’s Commentary

And they saw the God of Israel—They gazed and because of this were doomed to die, but God did not wish to disturb the joy of this moment of the giving of the law. So he waited for Nadab and Abihu i.e., to kill them, until the day of the dedication of the tabernacle, and for destroying the elders until the following event: “And the people were as if seeking complaints . . . and the fire of the Lord broke out against them and devoured at the edge (בִּקְצֵה) of the camp” (Num 11:1). בִקְצֵה denotes the officers (בִקְצִינִים) of the camp i.e., the elders (Midrash Tanchuma, Beha’alotcha 16).

As it were a forming of a sapphire brick—That was before Him at the time of the bondage, to remember Israel’s woes i.e., that they were enslaved in the making of bricks (cf. Jerusalem Talmud Sukkah 6:3; Vayikra Rabbah 23:8).

וּכְעֶצֶם—Translate it as the Targum does: “as the appearance.”

Like the very heaven for clearness—This implies that as soon as they (the Israelites) were delivered there was radiance and rejoicing before him.

For clearness—Heb. לָטֹהַר, an expression meaning clear and unclouded.

January 15, 2021

Exo 18:1-20:15

EXO 18

Jethro’s Advice

1 Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the Lord had brought Israel out of Egypt.

Rashi’s Commentary

Jethro—He was called by seven names: Reuel, Jether, Jethro, Hobab, Heber, Keni and Putiel. He was called Jether (יֶתֶר) because he added (it was through him that there was added) a section to the law namely: “Moreover, look for” (below verse 21). Jethro—so was he called because when he became a proselyte and fulfilled the divine precepts one more letter was added to his name (יִתְרוֹ). Hobab—because he loved (חִבָּב) the law. (cf. Mekhilta d’Rabbi Yishmael 18:1:2). Hobab is certainly identical with Jethro, as it is said (Jdg 4:11), “the descendants of Hobab, Moses’ father-in-law.” But as to Reuel there are some who say that he was Jethro’s father, as may be seen from Num 10:29. If so, what would be the meaning of (Exo 2:18) “They came home to their father Reuel” Because children call their grandfather: father. This is to be found in Sifrei Bamidbar 79 (on Num 10:29).

Jethro . . . heard—What was the particular report which he heard so that he came?—The division of the Red Sea and the war with Amalek (cf. Mekhilta d’Rabbi Yishmael 18:1:1; Zevachim 116a).

Moses’ father-in-law—Here Jethro prided himself on his relationship to Moses: I, the father-in-law of the king. Previously, however, Moses had made whatever greatness he had hinge upon his relationship to his father-in-law, as it is said (Exo 4:18), “Moses went back to Jethro his father-in-law” (Mekhilta d’Rabbi Yishmael 18:1:4).

All that . . . had done for them through the falling of the manna and through the well (cf. Rashi on Num 21:17) and by the defeat of Amalek.

For Moses and for Israel—Moses alone is of equal in importance to all Israel (Mekhilta d’Rabbi Yishmael 18:1:5).

How the Lord had brought Israel out . . .—This was greater than all other things, and is therefore singled out for mention (cf. Mekhilta d’Rabbi Yishmael 18:1:5).

35 This Moses, whom they rejected, saying, “Who made you a ruler and a judge?”—this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush.

36 This man led them out, performing wonders and signs in Egypt and at the Red Sea and in the wilderness for forty years. ACT 7:35-36

21 Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens.

Rashi’s Commentary

Moreover, look for through the Holy Spirit that is upon you (Mekhilta d’Rabbi Yishmael 18:21:1).

Able men—Rich men who will not need to flatter or to show favour (cf. Mekhilta d’Rabbi Yishmael 18:21:1).

Who are trustworthy—These are people commanding confidence (Mekhilta d’Rabbi Yishmael 18:21:1); who are deserving that one should rely upon their words, and thereby, their words will be listened to.

And hate a bribe—Men who hate (pay no regard to) their property when it is to be made the matter of a law-suit (Mekhilta d’Rabbi Yishmael 18:21:1), in accordance with what we say: Any judge from whom one has to wring the money he owes only by means of a law-suit is no fitting judge (Bava Batra 58b).

Chiefs of thousands—There were six hundred officers for the six hundred thousand men.

Of hundreds—There were six thousand of them.

Of fifties—Twelve thousand.

And of tens—Sixty thousand (Mekhilta d’Rabbi Yishmael 18:21:2; Sanhedrin 18a).

EXO 19

8 All the people answered together and said, “All that the Lord has spoken we will do.” And Moses reported the words of the people to the Lord.

Rashi’s Commentary

And Moses reported the words of the people on the next day, which was the third of the month, for he never ascended the mountain to God except early in the morning (Shabbat 86a). But was it really necessary for Moses to deliver the reply to God; God is Omniscient!—But the explanation is that Scripture intends to teach you good manners from the example of Moses: for he did not say, “Since he who sent me knows the reply there is no need for me to report it” (Mekhilta d’Rabbi Yishmael 19:8).

24 And the Lord said to him, “Go down, and come up bringing Aaron with you. But do not let the priests and the people break through to come up to the Lord, lest he break out against them.”

Rashi’s Commentary

Go down and warn them a second time. One admonishes a person before an action is to be done and then one again admonishes him at the very moment when the action is to be done (cf. Mekhilta d’Rabbi Yishmael 19:24:1).

And come up bringing Aaron with you. But . . . the priests—One might think that they shall also be with you! Therefore it states “and come up.” Consequently you must now admit that you shall have a designated place for yourself, and Aaron a designated place for himself and they a designated place for themselves—Moses approached closer than Aaron and Aaron closer than the priests—but let the people under no circumstances break down their position to come up to the Lord (Mekhilta d’Rabbi Yishmael 19:24:2), lest he break out against them—Although it (the word יִפְרָץ) is punctuated with a short “kamatz,” it has not departed from its normal grammatical form. So is the way of every word which has the vowel “melupum” (“cholam”); when it comes with a “makkaf” after it the vowelling is changed to a short “kamatz.”

EXO 20

The Ten Commandments

1 And God spoke all these words, saying,

Rashi’s Commentary

God spoke—Heb. אֱלֹהִים. The word אֱֱלֹהִים always means “a judge.” This divine name is used here because there are some sections in the law that contain commandments that if a person performs them, he receives a reward, but if not, he does not receive any punishment for them. I might think that so it is with the Ten Commandments. Therefore, Scripture says: “God (אֱלֹהִים) spoke,” signifying God’s role as a judge, whose function is to mete out punishment when the Ten Commandments are not obeyed.

All these words—This teaches us that the Holy One, blessed be he, said the Ten Commandments in one utterance, something that is impossible for a human being to say in a similar way. If so, why does the law say again, “I am the Lord, your God” (verse 2) and “You shall have no . . .” (verse 3)? Because he later explained each statement of the Ten Commandments individually.

Saying—Heb. לֵאמֹר, lit., to say. This teaches us that they responded to the positive commandments, “Yes,” and to the negative commandments, “No.”

to respond:Heb. לֵאמֹר, lit., to say. [This] teaches [us] that they responded to the positive [commandments], “Yes,” and to the negative [commandments], “No.”

2 “I am the Lord your God, who brought you out of the land of Egypt, out of the house of slavery.

Rashi’s Commentary

Who brought you out of the land of Egypt—That act of bringing you out of Egypt is alone of sufficient importance that you should subject yourselves to me. Another explanation: because he had revealed himself to them at the Red Sea as a mighty man of war and here he revealed Himself as a grey-beard filled with compassion, as it is stated (Exo 24:10) “under his feet as it were a form of a stone of sapphire, which is explained to mean that this (the stone) was before him at the time of their bondage; “like the very heaven” (i. e. joy and gladness) when they had been delivered. Since I change, appearing in various forms, do not say, “There are two divine beings”; it is I who brought you forth from Egypt and who appeared to you at the Sea (cf. Mekhilta d’Rabbi Yishmael 20:2:2). Another explanation: because they then heard many voices, as it is said (v. 15) “Now when all the people saw the thunder”—voices coming from the four cardinal points and from the heavens and from the earth—therefore God said to them, “Do not say there are many deities.” Why did God say in the singular? To afford Moses an opportunity to speak in defence of Israel at the incident of the golden calf. This, is exactly what he did say (Exo 32:11), “O Lord, why does your wrath burn hot against your people.” You did not command them, “You shall have no other gods before me” but to me alone! (Shemot Rabbah 43:5)

Out of the house of slavery—This means, from the house of Pharaoh where you were slaves to him. Or perhaps it only says “from the house of slaves,” that they were slaves to slaves! But elsewhere it states (Deu 7:8), “and he redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt,” so that you must now admit that they were slaves of Pharaoh and not slaves to slaves (Mekhilta d’Rabbi Yishmael 20:2:5).

3 “You shall have no other gods before me.

Rashi’s Commentary

You shall have no—Why is this said? But since it states immediately after this, “You shall not make for yourself, etc.” I might say that I have only a prohibition that one may not make such gods; whence could I know that one may not retain an idol that has already been made? Perhaps there is no such law! Therefore it states here: “You shall have no” (Mekhilta d’Rabbi Yishmael 20:3:1).

Other gods—Which are not gods, but others have made them gods over themselves. It would not be correct to explain this to mean “gods other than me,” for it would be blasphemy of the Most High God to term them gods together with him (cf. Mekhilta d’Rabbi Yishmael 20:3:1). Alternatively: strange gods, because they are other (i. e. strange) to those who worship them; these cry to them but they do not answer them, and it is just as though it (the god) is another (a stranger) to him (to the worshiper), one who has never known him at all (Mekhilta d’Rabbi Yishmael 20:3:1).

Before me—i. e. so long as I exist; and these apparently superfluous words are added in order that you may not say that no one received any command against idolatry except that generation (Mekhilta d’Rabbi Yishmael 20:3:2).

4 “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.”

Rashi’s Commentary

A carved image—It is so called because it is chiselled out.

Or any likeness—The likeness of anything that is in heaven.

15 Now when all the people saw the thunder and the flashes of lightning and the sound of the trumpet and the mountain smoking, the people were afraid and trembled, and they stood far off

Rashi’s Commentary

Now when all the people saw—This statement teaches us that there was not a blind person amongst them. And whence may we learn that there was not a dumb person amongst them? Because it states (Exo 19:8) “All the people answered.” And whence may we learn that there was not a deaf person amongst them? Because it states (Exo 24:7) “We will do and be obedient” (Mekhilta d’Rabbi Yishmael 20:15:2).

The thunder—They saw that which should be heard (Mekhilta d’Rabbi Yishmael 20:15:1)—something which is impossible to see on any other occasion.

The thunder which issued from the mouth of the Almighty.

And trembled—Denotes trembling (Mekhilta d’Rabbi Yishmael 20:15:3).

And they stood far off—They moved back startled twelve miles, a distance equal to the length of their camp, and ministering angels came and assisted them—to bring them back, as it is said (Psa 68:13), “Kings of the armies flee, they flee” (Shabbat 88b).

January 13, 2021January 13, 2021

1Co 10:10

10 nor grumble, as some of them did and were destroyed by the Destroyer.

For the Lord will pass through to strike the Egyptians, and when he sees the blood on the lintel and on the two doorposts, the Lord will pass over the door and will not allow the destroyer to enter your houses to strike you. EXO 12:23

Rashi’s Commentary

Will pass over—Heb. וּפָסַח, and he will have pity. This may also be rendered: and he will skip over. See Rashi on verses 11 and 13.

And will not allow the destroyer—He will not give him power to come in. The phrase is similar to (Gen 31:7) “But God did not permit him (נְתָנוֹ) to harm me.”

And the people complained against Moses, saying, “What shall we drink?” EXO 15:24

Rashi’s Commentary

Complained—This is a Niphal form, and similarly the Targum is a Niphal form: וְאִתְרַעִמוּ. And such is the way in which the expression denoting complaint is employed: to refer back the matter (the action of complaining) to the person; thus one says מִתְלוֹנֵן and מִתְרוֹעֵם and one does not say לוֹנֵן and רוֹעֵם. So, too, the Frenchman says “Decomplenst sey.” He turns back the matter to himself by saying, “Sey.”

Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? MAT 6:25

Do all things without grumbling or disputing PHP 2:14

These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. JUD 1:16

2 And the whole congregation of the people of Israel grumbled against Moses and Aaron in the wilderness,

Rashi’s Commentary

Grumbled, because the bread had come to an end.

3 and the people of Israel said to them, “Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the meat pots and ate bread to the full, for you have brought us out into this wilderness to kill this whole assembly with hunger.”

Rashi’s Commentary

Would that we had died—The word מוּתֵנוּ means “that we would have died,” but it is not a noun with the same meaning as מוֹתֵנוּ “our death,” but it is an infinitive like עִשׂוֹתֵנוּ and חִנוֹתֵנוּ and שׁוּבֵנוּ which signify “that we should make,” “that we should encamp,” “that we should return.” In the Targum it is rendered by the Targum rendering of (Num 14:2) “Would that we had died” (cf. Rashi on Exo 14:12).

And Paul said, “Whether short or long, I would to God that not only you but also all who hear me this day might become such as I am—except for these chains.” ACT 26:29

Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you! 1CO 4:8

I wish you would bear with me in a little foolishness. Do bear with me! 2CO 11:1

4 Then the Lord said to Moses, “Behold, I am about to rain bread from heaven for you, and the people shall go out and gather a day’s portion every day, that I may test them, whether they will walk in my law or not.”

Rashi’s Commentary

A day’s portion every day—What is needed for a day’s eating shall they gather on its day, and they shall not today gather what will be needed tomorrow (cf. Mekhilta d’Rabbi Yishmael 16:4).

That I may test them, whether they will walk in my law—Whether they will observe the commands associated with it: viz., that they will not leave any overnight, and that they will not go out on the Sabbath to gather it.

5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather daily.”

Rashi’s Commentary

It will be twice as much—For today and for tomorrow.

Twice as much as they were accustomed to gather each day of the other days of the week. I say that the words, “what they bring, and it will be twice as much,” imply that after they bring it home they will find it double in measure of what they gather and measure each day. This is the force of: “they gathered twice as much bread” (v. 22). Their gathering was found by them to be twice as much bread, and this is the meaning of (v. 29), “therefore on the sixth day he gives you bread for two days.” He gives you a blessing—foison in French—abundance in the house that you may fill the omer twice for two days of bread.

6 So Moses and Aaron said to all the people of Israel, “At evening you shall know that it was the Lord who brought you out of the land of Egypt”

Rashi’s Commentary

עֶרֶב is the same as בָּעֶרֶב at evening.

You shall know that it was the Lord who brought you out of the land of Egypt—Since you said to us (v. 3), “For you have brought us out” you shall know that it was not we who brought you out, but it was God who brought you out for he will bring quails for you.

7 and in the morning you shall see the glory of the Lord, because he has heard your complaints against the Lord. For what are we, that you complain against us?”

Rashi’s Commentary

And in the morning you shall see—This was not stated in reference to “and behold, the glory of the Lord appeared in the cloud” (v. 10), but this is what he said to them: In the evening you shall know that his hand has the power to give you your desire and he will give you meat; but not with a radiant countenance will he give it to you, because you have asked him something that is not proper and out of a full stomach; but the bread for which you have asked out of necessity—when it falls in the morning you will behold the glory of the radiance of his countenance, because he will make it fall for you in a manner that is indicative of his love (Mekhilta d’Rabbi Yishmael 16:7)—in the morning, when there is yet time to prepare it, and there shall be dew above it and dew below it as though it were carefully packed in a chest (Yoma 75b).

Your complaints against the Lord—This is the same as your complaints, which are against the Lord.

For what are we—Of what importance are we?

That you complain—Your sons, and your wives, and your daughters and the mixed multitude. Perforce, I must explain the word תַלִּינוּ in the sense of “you do something,” (i.e., the hiph’il conjugation), because of its (the “lammed’s”) “dagesh” and the way it is read; because if it were weak (i.e., without a “dagesh”), I would explain it in the sense of “you do something” (our kal), just as (Exo 17:3) “and the people grumbled (וַיָלֶן) against Moses,” or, if there was still a “dagesh” but there was no “yud” in it, so that it could be read תִלּוֹנוּ, I would explain it as meaning “you complain.” Now, however, it being as it is, it must imply “you make others grumble,” just as in the case of the spies it states (Num 14:36), “and they made all the congregation grumble (וַיַלִינוּ) against him.”

8 And Moses said, “When the Lord gives you in the evening meat to eat and in the morning bread to the full, because the Lord has heard your complaints that you complain against him—what are we? Your complaints are not against us but against the Lord.”

Rashi’s Commentary

Meat to eat—But not to be satiated. The law thus teaches us a rule of conduct—that one should not eat meat to satiety. And what did he see (what reason had he) that he made bread fall for them in the morning and meat in the evening? Because the bread they asked for was a proper thing to demand since it is impossible for a person to exist without bread; but meat they asked for improperly, for they had abundant cattle, and besides it was possible for them to exist without meat. On this account he gave it to them at evening, at a time of (when it would cause them) trouble, a manner which was not favourable to them (Mekhilta d’Rabbi Yishmael 16:8; Yoma 75).

That you complain against him—You are making others who hear you complaining complain.

But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?” MAT 9:4

Whoever receives you receives me, and whoever receives me receives him who sent me. MAT 10:40

The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me. LUK 10:16

41 So the Jews grumbled about him, because he said, “I am the bread that came down from heaven.”

42 They said, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does he now say, ‘I have come down from heaven’?”

43 Jesus answered them, “Do not grumble among yourselves.” JOH 6:41-43

Truly, truly, I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me. JOH 13:20

Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment. ROM 13:2

Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you. 1TH 4:8

9 Then Moses said to Aaron, “Say to the whole congregation of the people of Israel, ‘Come near before the Lord, for he has heard your grumbling.’ ” EXO 16:2-9

Rashi’s Commentary

Come near—To the place where the cloud will descend.

2 Therefore the people quarreled with Moses and said, “Give us water to drink.” And Moses said to them, “Why do you quarrel with me? Why do you test the Lord?”

Rashi’s Commentary

Why do you test the Lord by saying, “Will he be able to give water in an arid land?”

Jesus said to him, “Again it is written, ‘You shall not put the Lord your God to the test.’ ” MAT 4:7

1 And the Pharisees and Sadducees came, and to test him they asked him to show them a sign from heaven.

2 He answered them, “When it is evening, you say, ‘It will be fair weather, for the sky is red.’

3 And in the morning, ‘It will be stormy today, for the sky is red and threatening.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times.” MAT 16:1-3

3 But the people thirsted there for water, and the people grumbled against Moses and said, “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” EXO 17:2-3

Immediately an angel of the Lord struck him down, because he did not give God the glory, and he was eaten by worms and breathed his last. ACT 12:23

7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels

8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 2TH 1:7-8

By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the firstborn might not touch them. HEB 11:28

Then I heard a loud voice from the temple telling the seven angels, “Go and pour out on the earth the seven bowls of the wrath of God.” REV 16:1

January 10, 2021

Exo 13:17-17:4

EXO 13

Pillars of Cloud and Fire

17 When Pharaoh let the people go, God did not lead them by way of the land of the Philistines, although that was near. For God said, “Lest the people change their minds when they see war and return to Egypt.”

Rashi’s Commentary

When Pharaoh let . . . God did not lead them—And did not lead them, just as (Exo 32:34), “Go, lead (נְחֵה) the people,” and (Pro 6:22) “When you walk, they will lead (תִּנְחֶה) you.”

Although that was near, and it would therefore be easy to return by the same route to Egypt. Of aggadic midrashim there are many (cf. Mekhilta d’Rabbi Yishmael 13:17).

Lest . . . change their minds—They cherish a different thought about the fact that they left Egypt and set their hearts on returning (cf. Rashi on Gen 6:6).

When they see war—For instance the war mentioned in (Num 14:45) “And the Amalekites and the Canaanites descended, etc.” If they had proceeded by the direct route they would have then turned back. If, when he led them about by a circuitous way, they said (Num 14:4), “Let us choose a leader and go back to Egypt,” had he led them by a direct route how much the more certainly would they have spoken so.

Megillah 31a:6

The baraita continues: On the last Festival day of Passover, they read the portion of “When Pharaoh let the people go” (Exo 13:17-15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (2Sa 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deu 15:19-16:17), and they read as the haftara the portion of “This very day” (Isa 10:32-12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover.

Megillah 31a:7

Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Select the bull, consecrate with money, cut in the wilderness, send the firstborn. This alludes to the following portions: “Go and select your lambs” (Exo 12:21-51) and “A bull or sheep” (Lev 22:26-23:44); “Consecrate to me all the firstborn” (Exo 13:1-16) and “If you lend money to any of my people” (Exo 22:24-23:19); “Cut for yourself” (Exo 34:1-26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Num 9:1-14); “When Pharaoh let the people go” (Exo 13:17-15:26) and “All the firstborns” (Deu 15:19-16:17).

EXO 14

11 They said to Moses, “Is it because there are no graves in Egypt that you have taken us away to die in the wilderness? What have you done to us in bringing us out of Egypt?

Rashi’s Commentary

Is it because there are no graves—Is it on account of the want—because there are no graves in Egypt in which to be buried—that you have taken us out of there? Old French si por falyanze de non fosses.

12 Is not this what we said to you in Egypt: ‘Leave us alone that we may serve the Egyptians’? For it would have been better for us to serve the Egyptians than to die in the wilderness.”

Rashi’s Commentary

Is not this what we said to you in Egypt—And where had they said this? (Exo 5:21) “And they said to them, ‘The Lord look on you and judge’ ” (Mekhilta d’Rabbi Yishmael 14:11).

מִמֻּתֵנוּ means than to die. If the word had been punctuated with a “melupum” (our “cholam,” i.e., מִמּוֹתֵנוּ) it would have to be explained “than our death” but now that it is punctuated with a “shuruk” it must be explained by “than we should die.” And similar is (Exo 16:3), “Would that we had died i.e., “that we would die.” Similar is (2Sa 19:1), “If only I had died (מּוּתֵי) instead of you” in the history of Absalom, which means “I should have died.” It is an infinitive like (Zep 3:8) “for the day when I rise up (קוּמִי),” and as (2Ch 18:26) “until I return (ֹשוּבִי) in peace”—which signify that I rise up, that I return.

What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God. MAR 1:24

7 And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.”

17 And they began to beg Jesus to depart from their region.

18 As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. MAR 5:7, 17-18

EXO 15

23 When they came to Marah, they could not drink the water of Marah because it was bitter; therefore it was named Marah.

Rashi’s Commentary

They came to Marah—The word מָרָתָה is the same as לְמָרָָה: a “hey” at the end of a word replaces a “lammed” at its beginning (as a prefix). The “thav” takes the place of the “hey” which is rooted in (an integral part of) the word מָרָָה; when it is joined with another letter, viz., when it is attached to the “hey” which is added to the word in place of the “lammed,” the “hey” of the primary form is changed into a “thav.” Thus, also, every “hey” which is a root-letter is changed into a “thav” when it is joined to another letter. E. g., we have (Isa 27:4) “I have no wrath (חֵמָה)” but (Est 1:12) “and his wrath (וַחִמָתוֹ) burned within him.” You see that the “hey” of the ground-form is changed into a “thav” because it is to be joined to the “vav” which has been added. Similar are: (Lev 25:44) “bond servants and handmaids (וְאָמָה),” but (Gen 30:3) “Here is my handmaid (אִמָתִי) Bilhah”; (Gen 2:7) “a living (חַיָה) creature,” but (Job 33:20) “so that his life (חַיָתוֹ) loathes bread”; (Jdg 4:5) “between Ramah (הָרָמָה),” becomes (1Sa 7:17) “Then he would return to Ramah (הָרָמָתָה).”

24 And the people complained against Moses, saying, “What shall we drink?”

Rashi’s Commentary

nor grumble, as some of them did and were destroyed by the Destroyer. 1CO 10:10

Do all things without grumbling or disputing PHP 2:14

These are grumblers, malcontents, following their own sinful desires; they are loud-mouthed boasters, showing favoritism to gain advantage. JUD 1:16

EXO 16