meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Gur Aryeh/Torah/Gur Aryeh on Shemot/English/merged.txt"}
text: Gur Aryeh on Shemot
  גור אריה על שמות
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  -
  
  Gur Aryeh on Shemot
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  These are the heads. The Torah writes this to inform us of the length of the enslavement, for Levi was forty-three when he came to Egypt, and for the remaining ninety-four years of his life there was no enslavement (Levi lived 137 years, v. 16, see <i>Rashi</i> ad loc.). Subtract the 94 years of no enslavement from the 210 years total they sojourned in Egypt, and you conclude that the enslavement lasted 116 years.
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  For this time. During the first three plagues (דצ''ך—blood, frogs, and lice) Pharaoh did not believe that the plagues came from Hashem and His Providence, because they struck the entire land of Egypt. In the next group (עד''ש—wild animals, pestilence, and rash) Hashem told him He would set apart the land of Goshen, and he perceived the Divine Providence. In the final set (באח''ב—hailstones, locusts, darkness, and the killing of the firstborn) Hashem showed him that He was Unique, for they were exceptionally miraculous plagues. Therefore, Hashem referred to this set all together as, “all my plagues,” especially in reference to the killing of the firstborn.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  They will cover the visible surface. They will form a barrier between the sun and the surface of the land while they are in the air.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  Then Moshe … sang (literally, “will” or “would sing”). When the righteous are filled with rejoicing, song wells up within them spontaneously. Thus the future tense is used to indicate that as soon as they felt the joy of the miracle it occurred to them to sing, so that they did not sing out of a mere sense of obligation.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  He sent the youths [first-born]. The first born had not yet been deprived of the privilege of performing the service. And even if Aharon and his offspring were chosen to be the priests before the sin of the Golden Calf (which is not clear), the first born could have served in the capacity of the Levites.