meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Kitzur Baal Haturim/Torah/Kitzur Baal Haturim on Exodus/English/merged.txt"}
text: Kitzur Baal Haturim on Exodus
  קיצור בעל הטורים על שמות
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  -
  -Sefaria Community Translation
  -
  
  Kitzur Baal Haturim on Exodus
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  A man went. This appears twice in Scripture, here, and the second time (<i>Ruth</i> 1:1): “Now it came to pass in the days when the judges judged, that there was a famine in the land, and a man went from Bethlehem of Judah to sojourn in the fields of Moav.” As a result of “a man went,” the first redeemer (Moshe) was born, and by means of the latter “a man went,” the last redeemer, who is the Mashiach, the son of David, will come.
  
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  Verse 6
  
  And behold! A youth was crying. This refers to Aharon, for his mother placed him near the wicker basket (<i>Yalkut Shimoni, Parshas Shmos</i>, 166). “A youth was crying” in <i>gematria</i> is equivalent to “this is Aharon HaKohen”.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 29
  
   The thunder will cease, and there will be no more hail: However it didn't say about the thunder that it will be no more, because it will be by matan torah. 
  
  
  
  
  
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  Verse 8
  
  Exactly who will be going. Pharaoh said to Moshe, “Do you think you are going to enter the Holy Land? In fact, you are all destined to die in the desert with the exception of Yehoshua and Caleiv!” Thus the numerical value of <i>mi vemi haholchim</i> (“Exactly who will be going”) is equal to that of <i>Caleiv ve[Yehoshua] Bin Nun</i>. Moshe responded, “With our young and with our old we will go!” because the decree that they would die in the desert did not apply to those below the age of twenty nor above the age of sixty.
  
  
  
  
  
  
  
  
  
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  "And you shall eat the meat": The verse begins with eating and concludes with eating "with bitter herbs you should eat it", hinting that eating is necessary twice; eating the Pascal lamb and the eating of the Chagiga offering. 
  2: "You shall eat it": And it is juxtaposed to "Do not eat" to say that you shall eat it specifically for the sake of Pesach and not for the sake of unrefined eating.
  3: "You shall eat it": There  are four of this word in the mesora tradition, and two of them are concerning the topic of Pesach. 
  Elsewhere it is written, "Aharon and his sons shall eat it", concerning [the ordination of the Kohanim].
  Just like there they were commanded "And you shall not go out from the entrance of the Tent of Meeting", so too here, "And you, no man should go out of the entrance of his house".
  And elsewhere, "But those who harvested shall eat it" - that it connects the final redemption with the initial redemption. 
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  "They sang." [The letter] Yud songs. There are ten songs. The Sea .the Well. Moses. Joshua. Deborah. Hanna. David. Solomon. Hezekiah. And the song of the future.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Honoring one's parents is next to [the commandment to observe] Shabbat to tell you that just as one is obligated to respect Shabbat one is obligated to honor one's parents.
  
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  Verse 18
  
  Moshe drew near. <i>Pirkei DeRabbi Eliezer</i> notes that the word <i>nigash</i> (“drew near”) is actually in the passive voice (“he was drawn near”). The <i>Midrash</i> explains that the angels Michael and Gavriel grabbed Moshe by his two hands and brought him before the <i>Shechinah</i> against his will. 
  To the dense cloud (<i>ha’arafel</i>). The numerical value of <i>arafel</i> (385) is equal to that of the word <i>Shechinah</i>.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Verse 20
  
  You shall command the B’nei Yisrael. This is the only <i>parshah</i> in the Torah since Moshe first appears in which he is not mentioned (outside of the book of <i>Devarim</i> in which he is the narrator). This is in fulfillment of the curse that he proclaimed against himself, “[And if not,] blot me out from Your book” (Shemos 32:32). Although this curse was conditional upon God’s refusal to forgive the people for the sin of the Calf, the curse of a scholar is fulfilled in some way, even when made conditionally. The expression “command” is used in connection with both the oil and the daily sacrifice (Bamidbar 28:2) because both entail a daily expense and therefore need reinforcement.