meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Haamek Davar/Torah/Haamek Davar on Exodus/English/merged.txt"}
text: Haamek Davar on Exodus
  העמק דבר על שמות
  merged
  
  This file contains merged sections from the following text versions:
  -Introductions to Ha'amek Davar. Trans. by Elchanan Greenman, 2019
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  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
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  -Sefaria Community Translation
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  Haamek Davar on Exodus
  
  Introduction to Exodus
  
  This book is commonly referred to by the authors of the Midrash as <i>Sefer Shemos</i>, (The Book of Names), as it is [for example] stated in the third <i>parashah</i> of <i>Bereishis Rabbah</i>, “‘And there was light,’1<i class="footnote">Gen. 1:3.</i> corresponds to <i>Sefer Shemos</i>, etc.,” and similarly in many other locations.2<i class="footnote">The Netziv appears to be referring to the numerous Torah commentaries who refer to the Bok of Exodus as <i>Sefer Shemos</i>.</i> And Nachmanides, at the end of his commentary [to <i>Sefer Shemos</i>], calls it the <i>Sefer HaGeulah</i> (The Book of Redemption).3<i class="footnote">Nachmanides concludes his commentary to Exodus with a paean expressing praise to the Eternal for enabling him to complete his commentary to the “Book of Redemption” and to “He who saved him from the hand of him that hated him, and redeemed him from the hand of his enemy.”</i>
  However, our Teacher the BaHaG4<i class="footnote">Acronym for <i>Ba’al Halachos Gedolos</i>, Rabbeinu <i></i>Shimon Keira, ~800. [<i>Halachos Gedolos </i>is his composition on Halacha. Some sources attribute it to "Rabbeinu <i></i>Yehudai Gaon", of the same time period.]</i> towards the end of his holy book5<i class="footnote"><i>Halachos Gedolos</i>.</i> when listing the Five Books of the Torah refers to [<i>Shemos</i>] as the “Second Book.” There are five books of the Torah: <i>Sefer Bereishis</i>, (Genesis), <i>Chumash Sheini</i> (Second Book of the Torah), <i>Sefer Kohanim</i> (Book of Priests}, <i>Chumash HaPekudim</i> (The Book of Numbers), and <i>Mishneh Torah</i> (Repetition of the Torah). We likewise find [Shemos referred to as the “Second Book”] in Tractate <i>Sotah</i> 36b: They, [the names of the Twelve Tribes], were not apportioned upon the stones as they were apportioned in the Book of Numbers6<i class="footnote">More commonly known as “The Book of Numbers.”</i> but rather as they were apportioned in the Second Book of the Torah. 7<i class="footnote">On the tops of the straps of the Ephod, the garment worn by the High Priest, there were two gold settings, which contained precious stones known as the <i>Avnei Shoham</i>. The names of the twelve tribes were inscribed upon these stones.</i> 
  It is no trivial matter that they named this book differently – “from the conversations of our Rabbis we obtain insights.”8<i class="footnote">See <i>Avodah Zarah</i> 19b, “Even the ordinary talk of scholars needs studying.”</i> Our Rabbis should have [been consistent and had either] listed all five books according to their numeric order, i.e., the Second Book of the Torah, the Third Book, etc.; or [this book] should have been titled the Book of Names or any other name depicting its theme, i.e. “Exodus from Egypt” or the “Giving of the Torah,” just as the Book of <i>Bamidbar</i> is called <i>Sefer HaPekudim</i>, (“The Book of Numbers”), – the rationale for which will be explained later.9<i class="footnote">See Netziv’s Introduction to the Book of Numbers.</i>
  In fact, it comes to teach how this book specifically is the second volume to the book describing the beginning of creation; i.e. it is a second section describing the culmination of creation. This is like our Sages of Blessed Memory stated,10<i class="footnote"><i>Tanchuma Yashan</i> 3, <i>Vayikrah Rabbah</i> 36:4.</i> God created the world for the sake of Israel who are called <i>reishis</i>, “first,” as stated “[Israel is holy to the Lord] the first of His crop”;11<i class="footnote">Jer. 2:3. The Midrash understands “first” as meaning “foremost.”</i>
  The understanding of this is that the purpose of the world’s creation as a whole was for a single nation to become God’s possession, His nation. This did not completely come to fruition until Israel left Egypt, arriving at their purpose when – upon accepting the yoke of the Torah and <i>mitzvos</i> – they experienced a transformation of their very being. Also included in this is their function to be fit to be the beacon for the nations, guiding them to recognize the God of the Universe. So have we explained in this same Book the end of the verse: “The children of Israel departed <i>according to their hosts</i>” (Ex. 12:51). 12<i class="footnote">The Netziv ad loc. explains that the verse may be translated as: “The children of Israel departed according to their designated service.” Upon becoming circumcised the Children of Israel became a separate Nation and of a unique form to become a people that would be a lamp unto the nations of the world. The Hebrew word for host, <i>tzeva</i> may also be translated as “time of service.” See Job 7:1: “Is there no, <i>tzeva</i>, appointed time, to man upon earth?” Meaning God has provided each person a designated function to be fulfilled within a predetermined period of time.</i> This is also written in the Book of Isaiah 42:6, “I [the Lord] have formed you,”13<i class="footnote">Isa. 42:6.</i> [meaning], I have given you a unique form, “and [thus] set you for a covenant of the people, [to be a light of the nations].” See how I have explained this verse in <i>Herchav Davar</i> to Gen. 17:4 [how the Jewish Nation was transformed into a different form and thus enabled to be a beacon to the nations].14<i class="footnote">Isa. reads in full: “I am the Lord; I called you with righteousness and I will strengthen your hand; and I formed you, and I set you for a covenant of the people, for a light of the nations.” The Netziv explains the second half of the verse as follows: “I have formed you,” I have given you a unique and separate form; “and set you for a covenant of the people,” to enhance every nation’s covenant, i.e. pledge to God; “and to be a light for nations,” by how the Jewish people conduct themselves in their daily affairs. According to the Netziv, the Jewish nation not only obtained a new function, but they actually underwent the creation process and became a new ‘species.’ See <i>Sha’ar Yisrael</i> where the Netziv explains that when the Jews do not perform their divine function, they become detestable to the nations of the world. This is similar to animals of a higher form, such as when a horse becomes detestable to people when it is not fulfilling its intended function, i.e., it dies.</i>
  And this [transformation of Israel] is the purpose of creation, [to proclaim] His glory, may He be Blessed, as written in the Scripture: “Everyone who is called by My name, and whom I have created for My glory.”15<i class="footnote">Isa. 43:7.</i> See what I wrote on the book of <i>Bamidbar</i>, in the <i>parashah</i> of <i>Shelach</i> about the verse, “But as I live, and the glory of the Lord shall fill [the entire world].”16<i class="footnote">Num.14:21. The Netziv explains that the generation accepted the 10 spies’ discouraging report of the Land of Israel as they wanted to continue to live their lives within the rules of nature. They did not want to enter the Land of Israel where they would experience life above the rules of nature, where they would be subjected to the immediate consequences of reward and punishment. After the sin of the 10 spies, God told Moses that since they had sinned by rejecting the great spiritual life transcending nature, they could no longer remain permanently in Israel; as their actions would not be as astounding to be spread throughout the world and thus influence the beliefs of the other nations. They would thus have to undergo a lengthy exile to spread the belief of God throughout the world – that is Israel’s function is to be a spiritual beacon to the world and they would thus be required to go into exile.</i>
  Thus the exodus from Egypt was the culmination of creation,17<i class="footnote">It was only when the Jewish Nation accepted the Torah, could they be transformed into being a beacon to the nations of the world.</i> or [should we perhaps say] it was the giving of the Torah, as stated in <i>Midrash Rabbah</i> to Bereishis,18<i class="footnote">Gen. 1:1. “<i>’B’reishis</i> God Created”;<i>’reishis</i> referring to the Torah as in the verse, The Lord made me as the <i>reishis</i>, first of His way’ (Prov. 8:22).” The word <i>b’reishis</i> can also be translated as “with <i>reishis</i>.”</i> “[The world was created] in the merit of the Torah, which is called <i>reishis</i>.”19<i class="footnote">The Torah was “first,” preceding all creation; it was the ‘blueprint’ used by God in creation.</i> This is also stated in Tractate <i>Avodah Zarah</i> 3a:
  What is conveyed by the phrase, “And there was evening and there was morning <i>the</i> sixth day?”20<i class="footnote">Gen. 1: 31. Unlike the other five days of creation, the sixth day of creation is referred to as “<i>the</i> sixth day” rather than as “<i>a</i> sixth day.” This led our sages to read the verse as, “There was evening and there was morning [because of] <i>the sixth day</i> [of Sivan],” the date when Israel accepted the Torah.</i> It teaches us that God made a condition with the works of creation, saying: “If Israel accepts my Law it will be well, but if not, I shall reduce you [the world] to a state of chaos and void.”
  Thus the giving of the Torah completed creation. It is really the same as the exodus from Egypt for only [through the exodus] could Israel be capable of receiving the Torah, thus actualizing the purpose of their conception.
  The wisdom of the Torah possessed by the Lord’s Nation is similar to human morals and proper character traits (i.e., ethics).21<i class="footnote">The Netziv is countering the potential objection that the exodus cannot possibly be the culmination of creation, for a significant number of Jews still do not practice the Torah fully[0].</i> For even though the entire world did not achieve this goal until after a great amount of time following the creation of heaven and earth and similarly even today there are many who have not achieved [the proper] level [of ethics]; nevertheless, it is well-understood even by the nations of the world that this is the purpose of man’s stature. Similarly, we, the Nation of Israel, need to believe that even though the Torah and its statutes were not given until after the exodus from Egypt and, even currently, many Jews have not reached [the level of incorporating] <i>Daas Torah</i>22<i class="footnote"><i>Chullin</i> 90b. It appears once, in <i>Chullin</i> 90b, to ask whether a cited opinion on a <i>halachic </i>matter was logically necessary from the sources, or the <i>tanna's</i> personal opinion as informed by his <i>da'as Torah</i>.</i> [being guided by Torah principles]; nevertheless, it is only the Torah that is the ultimate purpose of Israel’s stature. [We] are created for this [purpose], and it is the reason we have been ‘placed [on this earth] for a covenant of the people, to be a light of the nations.’
  It then follows, why the Book of <i>Shemos</i> is considered as a second volume to the first book, <i>Bereishis</i>, as both Books deal with the same theme; they are the two parts that describe the creation. Consequently, it can also be understood why the first word of <i>Shemos</i> is written with a <i>vav</i> (and), <i>v’eileh</i>, “And these are the names.”23<i class="footnote">Ex. 1:1.</i> ([This is an observation] previously noted by the <i>Midrash Rabbah</i>).24<i class="footnote"><i>Shemos Rabbah</i>, 1:2: “Whenever [Scripture] states, ‘And these,’ it adds new praise to those previously mentioned…. ‘And these are the names’ (Ex. 1:1) adds new praise for the seventy souls who are mentioned above (Gen. 50: 8-26), intimating that all of them were righteous.”</i> According to our interpretation the conjunction, “[and],” teaches us of the connection of the two themes and Books to one other.
  
  
  
  
  
  
  
  
  
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  And Pharaoh charged (vayitsav): It is written, vayitsav, here, which is an expression of exhortation. And it is explained at the beginning of Parshat Tsav (Leviticus 6:2) that exhortation is whatever is required to be diligent about a matter so that it will be done in its totality. And [it was] since this decree was not similar to the prohibition to the midwives - as there it was easy to fulfill the decree, since it is impossible to give birth without a midwife; which was not the case with this prohibition. For it was possible to hide it from him, as they told him that the Israelite women were vigorous and [able] to give birth without a midwife. And those appointed over it could have also dealt with it weakly and said that they did not know about this boy. For this reason Pharaoh [decreed it] with an exhortation, that they diligent about the matter, so as to fulfill the decree in its totality.
  
  and every daughter: Whether they were already born or whether they be born from now, let them live - [meaning,] make efforts to keep them alive. And his intention with this was that since the daughters would be so more numerous than the males, they would per force marry Egyptians. And he saw to deal well with his land through this; as the Israelite women were vigorous, and he reasoned that this is what caused the proliferation of the people of Israel. So if they would marry Egyptians, they too would proliferate and increase.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Yisrael is My son, My firstborn. All the nations of the world are part of the purpose of creation. Even if they practice idolatry, nevertheless, there are pious gentiles in every generation who recognize the honor of Hashem. However, Yisrael is compared to the first born son of a king that inherits the crown; moreover, even during the lifetime of the king he assists in ruling the kingdom. In the same way, Yisrael assists Divine Providence and the running of the world.
  
  
  
  
  
  
  
  
  
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  I am Adonoy. This teaches that the entire world is perpetuated by Hashem, utilizing Divine Providence. In contradistinction to a house, for example, that once it has been built the builder ceases work and it stands on its own, the world continues to exist only because Hashem keeps it in existence. With this, Hashem answered Moshe’s question in which he implied that Pharaoh’s decree was merely a result of natural events without Hashem’s Providence; Hashem replied that nature is also a result of Divine Providence.
  
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  The land of their sojourning. I promised them the Land because it is the land of their sojourning and they have become accustomed to Divine Providence in it, and not solely because it is a land of milk and honey. Hashem looks after the Land in detail, making it the place of abundant Providence. I promised this to their sons, for it is My Will to watch over them.
  
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  This is [the lineage of] Aharon and Moshe. According to the simple meaning, [Aharon appears in the verse before Moshe because] the B’nei Yisrael had more respect for Aharon than Moshe, for they never knew the greatness of Moshe, who was raised in the royal palace and fled to Midian, but they knew of Aharon’s holiness.
  
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  These are Moshe and Aharon. In Pharaoh’s view Moshe was the greater one, for he already knew of his reputation and his wisdom, but Aharon was unknown to him.
  
  
  
  
  
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  And [Pharaoh] paid no attention. He made no attempt to attain water for his country, because he was sure it was only witchcraft and the magic would soon vanish as was the way of witchcraft.
  
  
  
  
  
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  And there were lice. The Torah repeats these words (from v.13) to inform that they settled on the bodies of people and animals and bit them in the manner of lice, which do not swarm but are attached to the body. This is implied by the Midrash Tanchuma: “They entered the Egyptians’ bodies like arrows”.
  
  
  
  
  
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  And continue holding them. Although you have lightened the enslavement, nevertheless, you are still holding them as slaves and making them work.
  
  
  
  
  
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  And your little ones. Pharaoh asked, “Who is going to provide for your needs in the desert? Will you not die of hunger?” This is the significance of his warning, “for evil confronts you.” That is, you are seeking your own misfortune by taking your little ones into the barren desert.
  
  
  
  
  
  
  
  
  
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  What is this service. The Pesach sacrifice is singled out for the scoffer’s derision because it serves no practical purpose, unlike other sacrifices which at least serve as appeasement or atonement. And if it is to serve as an expression of gratitude for the redemption it should not have been made to coincide specifically with the striking of the first born, for in no other instance are we commanded to commemorate miracles. The only exceptions are the festivals of Chanukah and Purim and even in those cases the intention of the Sages was to call to mind the deeper concepts connected with the miracles, not the miracles themselves.
  
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  To Sukkos. There were about six hundred thousand. They departed Ramseis in such confusion and haste that there was no time to conduct a count. Therefore only when they came to Sukkos was their number known.
  Besides the children. The word <i>taf</i> actually includes women and the elderly as well as children. It is derived from the word <i>tafel</i>, meaning “ancillary”.
  
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  A vigil (or “Stored up”) … for all the B’nei Yisrael. Because this was the time of Yisrael’s first redemption it was “stored up” for them for all generations as an auspicious time for deliverance from every type of affliction.
  
  
  
  
  
  
  
  
  
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  The Egyptians pursued. This refers to the Egyptian masses.
  After them. That is, they followed after Pharaoh and his troops. When the Egyptian populace realized that B’nei Yisrael did not intend on returning, they too set out to recover their property. 
  And overtook them. The Egyptian masses overtook Pharaoh’s chariots and cavalry.
  
  At (or “above”) Pi haChiros. The B’nei Yisrael camped <i>before</i> Pi haChiros (v. 2) while the Egyptians camped <i>above</i> Pi haChiros.
  
  
  
  
  
  
  
  
  
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  <i>Thin uncovered matter, thin like frost:</i> It is fitting to know that one should wonder about the picking up of the manna - as there descended an <i>omer</i> quantity for an adult and [also] an <i>omer</i> for a child of three - how is it possible that their eating would be the same? And if we say that this too is miraculous, that the child should eat like the adult - if so, how does the bareita in Eruvin 83b prove that the measurement of a meal is an <i>omer</i> - and is it not that here it was not like the way of eating other things? And also there is an objection [from] the expression later, "a man according to his eating" - which implies that according to his ability did it descend, [according to] how [much] he needed, if it were little or much; and [yet] behold, the same [amount] descended for everyone. But rather the answer for all of this is that the manna 'was like a <i>gad</i> seed' - which is a flax seed - the crust of which is above, and within it, it is full of granules. And like this did the manna descend, but some of them were empty and only the very thin upper crust was eaten. And this is what was said, "thin uncovered matter (<i>mechuspas</i>)" - that the thin crust was like a box and like the expression, "<i>chafisa</i> (small container)," like the explanation of Rashi. And some of them are "thin like frost," which is empty inside and it is possible to make with much frost one handful. And it was through providence that there descended for each one according to his eating; and [so] for the child they were completely empty. Yet according to the size of the picking, there was an <i>omer</i> for everyone. And [so] it [comes out] fine that the gemara proves [the amount of a meal] from that the measurement was an <i>omer</i>, and [even] for the most, there was only this measurement; we understand from this that this was the measurement required for an average man [for a meal].  
  
  
  
  
  
  
  
  
  
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  Moshe sent his father-in-law off. He honored him by escorting him part of the way. This proved that the honor he showed him when he first arrived was not merely for the sake of his wife and children, whom Yisro had brought with him.
  
  
  
  
  
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  And they will also believe in you forever. They would comprehend that Moshe was on a higher spiritual plane than other people, even in that generation of prophets. From this they would infer that no one else would ever attain to his level, consequently the Torah received by him would never be replaced.
  
  
  
  
  
  
  
  
  
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  With a rod. Killing him with a rod is crueler than killing him with a sword, therefore heaven will take special revenge against the master.
  
  
  
  
  
  
  
  
  
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  Before the Presence of the Master. Hashem is only referred to by this title in two places, here and in a similar context further on (34:23). It is a hint to those who are reluctant to leave their homes to make the pilgrimage that their continued prosperity is dependent upon receiving the blessing of the Master of the land during the festival.
  
  
  
  
  
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  And Moshe came into the midst of the cloud. According to one view in <i>Yoma</i> This means that Moshe did not ascend on foot but merely entered into the cloud and was transported by it to the summit of the mountain.
  
  
  
  
  
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  One to another. This is to teach regarding strong love, like the groom when he sees the bride, and enjoys just looking at her.
  Toward the ark-cover. To teach us that the vision of the Holy One and Israel, together, is toward the Torah in the ark, and this is what explains [the saying that] the Holy One, and Israel, and the Torah are one, as it is known.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  And his sons with him. The expression “with him” implies that they only merited the priesthood through being Aharon’s sons. This was the error of Nadav and Avihu when they offered the strange fire before God (Vayikra 10:1)—they thought they were worthy of performing the service on account of their own personal greatness.
  
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  For honor and splendor. This is only said about the garments of the <i>Kohein Gadol</i>. Aharon was required to act with special piety and to set himself apart from the people, which was liable to bring upon him an accusation of haughtiness. Therefore it was necessary that he be distinguished in his dress so that all would know that God had chosen him to be the “Throne” of the <i>Shechinah</i>.
  
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  Wise in heart. Wisdom is usually associated with the head. “Wise in heart” refers specifically to the possession of awe of God, which is the beginning of true wisdom (Tehillim 111:10). The seat of awe is indeed in the heart.
  
  
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  As a remembrance. In Tehillim (115:12) it is written, “Ad-noy has remembered us; He will bless.” This teaches us that when God “remembers” the B’nei Yisrael it is in order to bless them.
  
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  Linen pants. These pants were of lesser sanctity than the other garments. The other garments imparted holiness to the wearer; the pants merely concealed their private parts. The <i>kohanim</i> were dressed for the first time in their other garments by Moshe; the pants they donned themselves. The other garments were donned in the courtyard; the pants were put on outside the Holy Temple.
  
  
  
  
  
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  Take the first ram. The more perfect of the two.
  
  
  
  
  
  
  
  
  
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  See, I have called. “See” in this context is a call to caution. The fact that the <i>mishkon</i> could only be fashioned by one whom God had imbued with Divine spirit, wisdom, understanding and knowledge, was an indication of its loftiness. Therefore it was fitting for them to behave towards it with special care.
  
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   I have also granted skill to all who are skillful: In Brachot 55 they (the sages) said that the Holy One Blessed be God only gave wisdom to those who had wisdom. (The Gemara asks) What is the basis for this? And thus the explanation is given that it is from Sefer Daniel (2:21) " “He gives wisdom unto the wise..." And the intention in this is that the root of wisdom is explained by two teachings/manners:1) logic and discernment 2) Learning and researching what others have already learned. And this is the explanation of the verse in Proverbs (4:7) The beginning of wisdom is—acquire wisdom; With all your acquisitions, acquire discernment. First comes the logical reasoning of the human as he behaves with learning - that he must first gain wisdom of others and afterwards he will be able to acquire wisdom learning one thing from another on his own intuition. ...
  
  
  
  
  
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  "And God had mercy" - from performing the total annihilation. But from that point there was a decree to destroy that generation, and the children would enter the Land of Israel, like there was the decree of the spies. And regarding this decree Moshe prayed for forty more days, as explained later with the help of Heaven.
  
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  Whoever is for Ad-noy [come] to me. Moshe could not have been referring to everyone who did not worship the calf, for that would have included the majority of the people. Rather, he was calling upon those whose intentions were pure and who would give all they owned for God’s honor.
  
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  You have committed a great sin (<i>cheit</i>). A <i>cheit</i> is an inadvertent sin. Moshe rebuked them no further concerning their idolatry and rebellion because three thousand of them had already been executed and many more died after drinking the water mixed with the dust of the calf. Instead he chastised them only for the unintended offense of desecrating the name of Heaven.
  Now I will go up to Ad-noy. Moshe knew that the <i>Shechinah</i> was still present on the mountaintop because it was still burning with fire. Therefore he realized that that would be the best place to pray since the Tent of Meeting had not yet been established (see v. 33:7).
  
  
  
  
  
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  They mourned. Even though a child does not wish to listen to his mother’s admonishments, the moment she attempts to leave him he begins to cry. He is willing to endure even chastisement if she will only continue to watch out for him. Similarly, although the B’nei Yisrael were punished many times in the desert, they were dismayed when God threatened to take His <i>Shechinah</i> away.  
  And no man wore his ornaments. All who were worthy of receiving the spirit of prophecy realized that this was not the time to seek it.
  
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  I will cause all My goodness to pass. This refers to the Thirteen Attributes of Mercy. God revealed to Moshe that the moment of their proclamation would be an auspicious time to make requests of Him. And will proclaim the Name, Ad-noy. The Thirteen Attributes were to be preceded by the Divine name (see v. 6). I will be gracious … I will be compassionate. At that time God would bestow His graciousness upon those whom He deemed worthy, regardless of whether they had requested it and He would have compassion on those who sought His compassion.
  
  
  
  
  
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  Moshe hastened, bowed. Having been told that this was an auspicious moment for making requests of God, Moshe quickly bowed in prayer. And said, “If I have found favor.” First he recited his regular prayers, as indicated by the previous verse; then he added this supplication.
  
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  All that opens the womb. These laws were discussed earlier in ch. 13. They are repeated here lest one suppose that the first-born ceased to be holy once the Levites were chosen in their stead, for the purpose of their election was to produce a corps of individuals dedicated to Torah study and Divine service, a role subsequently fulfilled by the Levites.
  
  
  
  
  
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  All those who are wise in heart. This included not only scholars but all who feared Heaven. If they would come to participate in the making of the Tabernacle, Hashem would assist them even if they had never learned a skilled craft prior to this.