meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Malbim/Torah/Malbim on Exodus/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Malbim on Exodus
  מלבי"ם על שמות
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Malbim on Exodus
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
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  And his sister said. Due to Hashem’s protection of Moshe, his sister found the courage to speak before Pharaoh’s daughter and was not afraid of punishment. In addition, due to His protection her advice to bring a Hebrew wet nurse was also accepted. Had he been given over to an Egyptian wet nurse he would have been conceivably murdered in secret because the Egyptians hated the Hebrews.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
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  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  “I have been a foreigner.” Although he lived in Midian and married there, and although he had to flee Egypt because of the slander of a fellow Jew, in spite of this he never lost his love for his people. All his life, he longed to return to his people in Egypt and save them.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  An angel of Hashem appeared. Moshe’s prophecy was unique and unlike that of the other prophets in the following ways: 1) Other prophets received Hashem’s word in a dream, and Moshe prophesized while fully conscious. 2) The other prophets fell into a trance and trembling and lost control of their body, whereas Moshe was upright and in control of his faculties. 3) The other prophets saw visions influenced by their imagination, but Moshe received prophecy directly to his intellect without interference from the imagination, thus, he saw no visions. 4) The others prophesized in riddles and metaphors that lack clarity, but Moshe prophesized in complete clarity. 5) Other prophets received Hashem’s word by means of an angel, but Moshe spoke to Hashem face to face. However, the vision in this verse demonstrates that Moshe also began his prophecy as the other prophets. For in this first prophecy Hashem spoke to him by means of “an angel;” secondly, he saw a vision influenced by the imagination, for the angel appeared to him as “a blaze of fire from amid the bush;” thirdly, the prophecy was a riddle and a metaphor, for “the bush was burning in the fire but the bush was not consumed”.
  
  Verse 3
  
  
  
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  To a good and spacious land. Hashem told Moshe that he should not think it would be preferable if He would give them the land of Egypt, for the land of Israel is good and spacious, whereas Egypt had a poor climate and sparse land for settlement. Furthermore, the land of Israel was a land flowing with milk and honey, a feature that Egypt did not have, for it was not suitable for grazing and the good fruits would not grow there. Also, the land of Israel was occupied at the time by the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivvites, and the Jebusites, all of whom were liable for the punishment of being destroyed. Additionally, by bringing the Jews to the land of Israel Hashem would be keeping His oath to the Patriarchs.
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  Now you will see what I will do to Pharaoh. Until this point, the B’nei Yisrael were still lacking sufficient merit for to be redeemed, and there was not enough sin to fill the measure for Pharaoh. However, due to the difficult oppression at the end of their servitude the affliction and suffering of the B’nei Yisrael reached its limit, and the measure of Pharaoh’s wickedness was complete. For not only did Pharaoh not heed the word of Hashem and let them go, he even rebelled against Hashem by increasing their affliction (<i>Malbim</i>).
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
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  “By tomorrow.” This can be explained according to the <i>Zohar</i> that states that witchcraft can be performed only from midday until midnight, but not in the morning. Pharaoh suspected Moshe of using witchcraft, and so when Moshe asked, “Exactly for when shall I pray for you?” he answered, “Tomorrow morning,” when it is impossible to do witchcraft. At the time they were together, however, it was after midday and he suspected that Moshe would use witchcraft.
  
  Verse 8
  
  
  
  Verse 9
  
  
  
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  “This is the finger of God.” They did not have in mind the God of Israel, for if they did, they should have said, “This is the finger of Adonoy,” or “the finger of the God of Israel.” This was due to the fact that this plague occurred without warning, and so they believed it was not from Hashem for the sake of the Jews, for if it was, Moshe should have delivered a warning beforehand. Therefore, they said this plague originated from the gods of Egypt. As a result: “But Pharaoh’s heart remained hardened,” he was no longer fearful at all.
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 5
  
  Adonoy has set a time, saying, tomorrow. By tomorrow Pharaoh would have a chance to repent, and he could stop the plague.
  
  Verse 6
  
  Adonoy will do this thing. The Torah explains that Hashem alone brought these two plagues (wild animals and pestilence), and not through the agency of Moshe and Aharon. Since these plagues came to enlighten them about Divine Providence, Hashem clarified that He has no need for intermediaries, for He Himself watches over the world and accomplishes everything.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 8
  
  And you must tell your son [child]. This is the positive commandment of relating the story of the Exodus, which applies only “on that day.” This is in contrast to the earlier verse, “Remember this day” (Shemos 13:3), which is an injunction merely to mention the exodus but it applies every day.
  
  
  
  
  
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  He [Pharaoh] harnessed his chariot. Because he thought that B’nei Yisrael were confused and panic stricken and on the verge of returning to Egypt, he did not take a large army with him but only his special chariot and “his people,” i.e. his personal guard. He also took “all the chariots of Egypt,” but these were not very numerous because most of their horses died in the pestilence.
  
  Verse 7
  
  
  
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  Pharaoh drew near. The B’nei Yisrael had not been frightened of Pharaoh because they saw how few troops he brought with him and assumed that he did not come to do battle. But afterwards they “looked up” and saw the Egyptian masses in the distance and then became very afraid. And the B’nei Yisrael cried out. They cried out in prayer asking Hashem to cause Pharaoh to retreat. Then when he continued drawing near they began casting aspersions upon Moshe, insinuating that Hashem had not told him to take them out of Egypt but only to ease their burdens.
  
  Verse 11
  
  Were there not enough graves. Some nations love freedom to the point of preferring death to enslavement, while others would choose even a life of degradation over death. Thus the people said to Moshe, “Even if you thought we would prefer death to servitude, why was it necessary to take us out to the desert? Could we not have simply rebelled in Egypt and died there?” But then they added, “This is the thing that we told you”—that in truth they would prefer servitude over death.
  
  Verse 12
  
  
  
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  Verse 17
  
  
  
  Verse 18
  
  The Egyptians will know. Only then will they know because after B’nei Yisrael departed the Egyptians retracted from their initial acknowledgement and denied that it was Hashem who performed all the wonders they experienced.
  
  
  
  
  
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  Verse 27
  
  Then they came to Eilim. This was close to Marah so they should not have needed to camp there. For this reason it is written “they came” rather than “they camped.” In fact, when they first arrived they did not intend to camp but only to avail themselves of the water from the springs. The twelve springs and seventy date palms signified that after receiving statutes and ordinances at Marah they were now to have appointed over them seventy elders and twelve tribal princes. Only after this are they referred to as “the <i>community</i> of the B’nei Yisrael,” for they are only a “community” when led by the elders.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  The entire community … complained. There were several differences between this complaint and the previous one (15:24). In the earlier instance it is written that “the people” complained, referring to the masses, where as here it is written that “the entire community” complained, including the elders. On the previous occasion the complaint was directed towards Moshe alone because they believed he had the power to provide them with water through his prayers. 
  Here, by contrast, they complained against both Moshe and Aharon because they regretted leaving Egypt altogether. Thus the phrase, “in the desert,” indicates that they resented being in the desert.
  
  Verse 3
  
  
  
  Verse 4
  
  Bread … from heaven. Ever since the sin of Adam the bread of human beings has contained an admixture of chaff and bran. Furthermore, a great deal of labor is required for its preparation. But now Hashem was going to pour down upon them bread that was free of waste, just like the bread from before the sin and in the time to come. Moreover, since ordinary bread comes from the earth it is very physical, whereas this bread, coming from heaven, would be more spiritual than physical.
  
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  Verse 9
  
  Come near before Ad-noy. Their complaints revealed a general weariness of obeying Hashem’s word and following Him through the wilderness, which in turn caused them to become distanced from Him. Therefore Moshe told Aharon to reproach them in order to bring them near again as they were before. For He has heard. Because He has heard your complaints you must be sure to repent lest He distance Himself from you on this account.
  
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  Fill an <i>omer</i> [measure] with it. This was to show that the principle of the manna applied for all generations. Thus whoever dedicates himself to study will receive support from heaven, just as the members of the tribe of Yissachar were supported by their brethren from the tribe of Zevulun. Significantly, this verse is introduced by phrase, “This is what Ad-noy has <i>commanded</i>,” rather merely “spoken.” According to the <i>Sifra</i> (<i>Parashas Tzav</i>) the word “command” always indicates an obligation applying for all generations.
  
  
  
  
  
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  Verse 9
  
  Moshe said to Yehoshua. Moshe’s special abilities lay in the realm of the supernatural. For this reason he conducted the wars against Sichon and Og personally, since those wars were openly miraculous. On this occasion, by contrast, Hashem hid His face so that they were required to do battle in a natural manner. Therefore Moshe delegated command to Yehoshua, who had been chosen by Hashem to lead the conquest of Canaan, which was to be accomplished through natural wars accompanied by hidden miracles. Nevertheless, Moshe helped in the battle against Amaleik through prayer and urgings to repentance in order that they would enjoy Divine favor. With the staff of Hashem. The staff was called by this name, rather than “Moshe’s staff,” whenever Hashem performed through it a miracle for which the B’nei Yisrael were not worthy, solely to display His power.
  
  
  
  
  
  Verse 1
  
  
  Yisro heard. Ordinary decorum dictates that a son-in-law should seek out his father-in-law if he wishes to retrieve his wife, not the reverse. Moreover, since Moshe actually divorced Tzipporah before sending her away it was truly an act of abasement on Yisro’s part for him to come to Moshe now of his own accord. Therefore it was necessary for the Torah to explain why he did so—i.e. because he had heard “all that Hashem had done, etc.” When Yisro learned of the many miracles that Hashem performed in Moshe’s merit he humbled himself and came before him. When Ad-noy brought Yisrael out of Egypt. Yisro realized that Moshe sent Tzipporah away for a noble reason—i.e. to redeem the B’nei Yisrael from bondage—not out of hatred.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Against Your people. God had said, “<i>Your</i> people have become corrupt,” referring to the mixed multitude whom Moshe took out of Egypt on his own authority. Moshe replied, “If only <i>my</i> people have sinned, why are You angry at <i>Your</i> people? And if it is because they did not protest, recall that it was only recently that You brought them from the land of Egypt.” In Egypt even the B’nei Yisrael had fallen into idol worship. How, then, could they be expected to become zealous opponents of it in such a short time?
  
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  As he approached the camp. Moshe initially thought they only made the calf as a substitute for him—because he failed to return when expected—and he was certain they would repent the moment they saw him. That is why he did not break the Tablets immediately. But then when they continued their revelry despite his arrival, he realized that their intention was to rebel against God.
  
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  From gate to gate. Each tribe had its own court at the entrance to its encampment to judge its own members. Moshe dispatched the Levites to see that the sentences of these courts were carried out. [Even] his brother. The members of each family were responsible for carrying out the sentences against their brethren because they would be the first to suffer if they were not punished, in keeping with the verse, “I shall set My wrath against that man and his family” (Vayikra 20:5).
  
  Verse 28
  
  
  
  Verse 29
  
  Consecrate yourselves. Moshe informed them that on account of this they would be consecrated to serve in place of the first-born, who failed to rally to him as the Levites did.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  Carve out two stone tablets. If the first tablets had not been broken, those who studied Torah would never forget what they had learned. The Divinely fashioned tablets paralleled the angelic level of the B’nei Yisrael themselves and the writing upon them symbolized the Divine word engraved upon their hearts. After the sin, however, just as the B’nei Yisrael returned to the level of ordinary human beings, so were the second tablets of human origin. Nevertheless, God commanded Moshe to carve them himself, knowing that in his saintliness he would prepare them properly to receive the holy script.
  
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  He preserves kindness. He stores up the meritorious deeds of the forefathers on behalf of their descendants. This is an act of pure kindness on God’s part because at the time that the original deeds were performed the offspring were not yet in the world to evoke His mercy. Bearing iniquity, transgression and sin. Iniquity (<i>avon</i>) derives from a root meaning “twist.” It indicates the acts of a mind perverted by heresy. “Transgression” (<i>pesha</i>) indicates acts of rebellion and “sin” (<i>cheit</i>), the misdeeds resulting from unrestrained appetite.
  
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  Three times a year. The idolaters appeared before their gods every day, for the sake of which they established “high places” in every location. The B’nei Yisrael, by contrast, were required to appear before God only three times a year. Moreover, this duty was incumbent only upon the males. The Master, Ad-noy (written <i>Y-H-V-H</i>), God of Yisrael. On each of the three festivals the pilgrim visit expresses a different idea: On Pesach the B’nei Yisrael appear before “the Master,” who redeemed them from servitude in Egypt to be His servants. On Shavuos they appear before <i>Y-H-V-H</i>, i.e. the source of all being, because this conception of Him was revealed to them when they stood upon Mount. Sinai. Finally, on Sukkos they appear before the “God of Yisrael,” because this festival recalls how He sheltered them with clouds of glory in the desert, thereby showing Himself to be their protector.
  
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  He remained there with Ad-noy. Moshe’s body ascended in spirituality until it was capable of surviving on the food of the soul. Thus according to <i>Shemos Rabbah</i> (48) he was nourished by the splendor of the <i>Shechinah</i>. The Ten [Commandments]. The first tablets were inscribed on both sides, containing all the laws of the Torah in all their details, both exoteric and esoteric. The second tablets, by contrast, contained only the Ten Commandments.
  
  
  
  
  
  Verse 1
  
  That Ad-noy commanded you to do. This cannot refer to the obligation to refrain from working on Shabbos because that would be a command of what <i>not</i> to do. Rather it refers to the statement, “Work may (or, “shall”) be done six days,” which is an injunction to proceed with the building of the Tabernacle throughout the week. This is followed by the prohibition against working on Shabbos to indicate that although the construction of the Tabernacle is obligatory, it must be halted on Shabbos.