O P Y

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THE LOUIS WEISFELD EDITION

‫חומש שטינזלץ‬
THE STEINSALTZ HUMASH

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‫עם ביאורו של הרב עדין אבן־ישראל שטיינזלץ‬

COMMENTARY BY RABBI ADIN EVEN - ISRAEL STEINSALTZ
 The Steinsaltz Humash
Humash Translation and Commentary

Commentary by

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Rabbi Adin Even-Israel Steinsaltz

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Koren Publishers Jerusalem

 Executive Director, Steinsaltz Center Editor in Chief
Rabbi Meni Even-Israel Rabbi Jason Rappoport

Executive Editors Copy Editors

Rabbi Joshua Schreier Caryn Meltz, Manager
Rabbi Dr. Joshua Amaru Aliza Israel, Consultant
Ita Olesker, Senior Copy Editor
Editors Debbie Ismailoff, Senior Proofreader
and Language Consultant
Rabbi Ayal Geffon, Senior Content Editor
Chava Boylan
Rabbi Yedidya Naveh, Senior Editor
Suri Brand
Rabbi Michael Siev, Senior Editor
Ilana Brown

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Rabbi Avi Grossman, Senior Editor
Carolyn Budow Ben-David
Rabbi Aryeh Sklar, Content Curator

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Rachelle Emanuel
Rabbi Alan Haber

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Shira Finson
Yisrael Kalker
Charmaine Gruber
Elisha Loewenstern

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Deborah Meghnagi Bailey
Rabbi Eli Ozarowski
Deena Nataf

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Avi Steinhart
Dvora Rhein
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Rabbi David Strauss
Elisheva Ruffer
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Ilana Sobel
Hebrew Edition Editors
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Language Experts
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Sara Friedland Ben Arza

Rabbi Yossi Ben Arza
Dr. Stéphanie E. Binder, Greek & Latin
Rabbi Meir Klein
Rabbi Yaakov Hoffman, Arabic
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Rabbi Daniel Eliav

Shira Shmidman, Aramaic

Technical Staff
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Tani Bednarsh
Adena Frazer
Shaltiel Shmidman

Design & Typesetting

Avishai Magence, Production Manager
Eliyahu Misgav, Art Director
Bentzi Binder, Design &Typesetting
Estie Dishon, Typesetting
 Table of Contents
Introduction to the Steinsaltz Humash ix
Introduction by the Hebrew Editors xi
Introduction by the Translators xii
Blessings for Reading the Torah (Ashkenazic Custom) xiv
Blessings for Reading the Torah (Sephardic Custom) xvi

࢐ook of ࢕enesis ࢐ook of ࢓xodus ࢐ook of ࢚eviticus

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Bereshit ƪ Shemot ƦƬƪ Vayikra ƩƨƤ

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Noah ƧƬ Va’era ƧƥƦ Tzav Ʃƪƪ

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Lekh Lekha ƪƦ Bo ƧƧƦ Shemini ƩƬƨ
Vayera ƭƤ Beshalah ƧƩƪ Tazria ƪƤƪ

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Hayei Sarah ƥƥƪ Yitro ƧƬƦ Metzora ƪƥƬ

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Toledot ƥƧƨ Mishpatim ƨƤƦ Aharei Mot ƪƧƨ
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Vayetze ƥƩƦ Teruma ƨƧƤ Kedoshim ƪƩƦ
Vayishlah ƥƫƪ Tetzaveh ƨƩƦ Emor ƪƫƤ
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Vayeshev ƦƤƤ Ki Tisa ƨƫƦ Behar ƪƭƪ

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Miketz ƦƦƤ Vayak’hel ƩƤƦ Behukotai ƫƤƬ

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Vayigash ƦƨƦ Pekudei ƩƦƤ

Vayhi ƦƪƤ
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࢐ook of ࢜umbers ࢐ook of ࢒euteronomy

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Bemidbar ƫƧƤ Devarim ƭƨƪ

Naso ƫƩƤ Va’ethanan ƭƪƪ
Behaalotekha ƫƫƬ Ekev ƭƬƬ
Shelah ƬƤƨ Re’eh ƥƤƥƦ
Korah ƬƦƪ Shofetim ƥƤƨƦ
Hukat Ƭƨƨ Ki Tetze ƥƤƪƨ
Balak Ƭƪƨ Ki Tavo ƥƤƭƨ
Pinhas ƬƬƦ Nitzavim ƥƥƥƨ
Matot ƭƤƪ Vayelekh ƥƥƦƦ
Masei ƭƦƦ Haazinu ƥƥƦƬ
Vezot HaBerakha ƥƥƨƤ

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 Table of Contents

࢕enesis ࢖aftarot ࢓xodus ࢖aftarot ࢚eviticus ࢖aftarot

Bereshit ƥƥƩƨ Shemot ƥƥƬƤ Vayikra ƥƦƤƬ
Noah ƥƥƩƪ Va’era ƥƥƬƨ Tzav ƥƦƥƦ
Lekh Lekha ƥƥƩƬ Bo ƥƥƬƪ Shemini ƥƦƥƨ
Vayera ƥƥƪƤ Beshalah ƥƥƬƬ Tazria ƥƦƥƬ
Hayei Sarah ƥƥƪƦ Yitro ƥƥƭƦ Metzora ƥƦƦƤ
Toledot ƥƥƪƪ Mishpatim ƥƥƭƨ Aharei Mot ƥƦƦƦ

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Vayetze ƥƥƪƬ Teruma ƥƥƭƪ Kedoshim ƥƦƦƨ
Vayishlah ƥƥƫƤ Tetzaveh ƥƥƭƬ Emor ƥƦƦƪ

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Vayeshev ƥƥƫƦ Ki Tisa ƥƦƤƤ Behar ƥƦƦƬ

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Miketz ƥƥƫƨ Vayak’hel ƥƦƤƦ Behukotai ƥƦƧƤ
Vayigash ƥƥƫƪ Pekudei ƥƦƤƪ

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Vayhi ƥƥƫƬ

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࢜umbers ࢖aftarot ࢒euteronomy ࢖aftarot ࢢpecial ࢖aftarot

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Bemidbar ƥƦƧƦ Devarim ƥƦƩƨ Rosh Hodesh Eve ƥƦƫƪ

Naso ƥƦƧƨ Va’ethanan ƥƦƩƪ Rosh Hodesh ƥƦƫƬ
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Behaalotekha ƥƦƧƪ Ekev ƥƦƩƬ Hanukkah ƥ ƥƦƬƤ

Shelah ƥƦƧƬ Re’eh ƥƦƪƤ Hanukkah Ʀ ƥƦƬƦ
Korah ƥƦƨƤ Shofetim ƥƦƪƤ Shekalim ƥƦƬƦ
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Hukat ƥƦƨƦ Ki Tetze ƥƦƪƦ Zakhor ƥƦƬƨ

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Balak ƥƦƨƨ Ki Tavo ƥƦƪƨ Para ƥƦƬƬ

Pinhas ƥƦƨƪ Nitzavim ƥƦƪƪ HaHodesh ƥƦƭƤ
Matot ƥƦƨƬ Vayelekh/Shabbat Shuva ƥƦƪƬ Shabbat HaGadol ƥƦƭƦ
Masei ƥƦƩƤ Haazinu ƥƦƫƤ
Vezot HaBerakha ƥƦƫƨ

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Introduction to the Steinsaltz Humash
Scholars and lay readers alike are aware that writing a new commentary on the Bible requires assistance and blessings from Above,
as well as substantial effort from below. Two fundamental challenges stand before one who seeks to write a commentary on the
Torah: First, the aspiration to relate to the loftiest and holiest text and to explain it faithfully risks hubris. Second, a huge number
of commentaries on the Bible have been composed over the course of the past three thousand years by the greatest people in our
history. Who has the audacity to attempt to join this holy assembly or even grasp its coattails?
Sanction for undertaking this daunting task can be found in Rashi’s statement to his grandson Rashbam, himself the author
of an important commentary on the Torah. Rashbam reports Rashi to have said that if he had had the strength, he would have
written another commentary in accordance with the “plain meanings that are renewed every day” (Rashbam, Genesis ƧƬ:Ʀ).
In every generation and on each passing day, fresh light can be shed on the verses of the Bible and new perspectives can be
found. Not only are new answers offered to old questions, but in every era additional questions are raised by students of the Bible,
due to both the diversity of the personalities, and the differing interests and perspectives, of each era. Throughout the ages, the

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great commentaries have discussed a wide range of different issues. To this day, thank God, there are many scholars and students

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of the Bible raising unique questions and challenges that require attention, analysis, and investigation. All these illuminate the

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eternal words of the Torah through a range of viewpoints and give rise to “plain meanings that are renewed every day.”

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This commentary seeks to offer the reader the plain meaning of the text, the peshat. Ostensibly, this is the simplest level of
interpretation, but the elucidation of the plain meaning is actually the most difficult type of interpretation. Other kinds of

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interpretation, based on allusion [remez], midrashic hermeneutics [derash], or esoteric, mystical traditions [sod] are free to forge
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links between the text and the sources from which they draw and are not constrained by the language and concepts of the Bible.
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In contrast, discovering the plain meaning of the text requires the interpreter to adhere closely to the literal meaning of the
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words while paying attention to syntax and context. The best way to go about this has always been a matter of debate, and the
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elucidation of the plain meaning of the Torah as a holistic entity will never be fully achieved (see, e.g., Ibn Ezra’s introduction to
his commentary on the Torah).
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Finally, there is a fundamental problem that is unique to interpretation of the Torah: The aim of finding the plain meaning
is related to the author’s intent, yet the infinite consciousness of the Giver of the Torah is unfathomable and boundless (see
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Ramban’s introduction to the Torah).

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Although this commentary includes references to many other commentaries, it is not an anthology. It was not intended to
provide a comprehensive array of interpretations from across the generations. The aim of the references is to show that a suggested
interpretation is based on earlier sources or discusses a similar question. Moreover, this work does not aspire to be revolutionary
or novel. Rather, it aims to present what might be called a “transparent” commentary, one whose explanations should go almost
unnoticed and serve only to give the reader and student the sense that there is no barrier between him or her and the text. The
aim is to let the Torah speak for itself, to allow the prophets to prophesy and the wise men to impart their wisdom. In order to
enable the “voice” of the verses to be heard, the annotations are brief, serving as a thin, barely perceptible screen rather than a
heavy, concealing coat of armor.
At Mount Sinai, the entire Jewish people heard “a great voice” (Deuteronomy Ʃ:ƥƬ), which the Sages interpret to mean a voice
that has never ceased (Targum Onkelos; Sanhedrin ƥƫa). It is my hope that this project will help people hear the voice of the Torah
even in our busy, noisy world.

Rabbi Adin Even-Israel Steinsaltz

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Introduction by the Translators
ON THE TRANSLATION OF THE TORAH
The English translation of the Steinsaltz Commentary on the Humash includes a completely new translation of the Humash based
on Rabbi Adin Even-Israel Steinsaltz’s Hebrew commentary. Translation is necessarily an act of interpretation. In general, we have
done our best, at Rabbi Steinsaltz’s behest, to stay as close as possible to the original Hebrew verses so that the English reader
will encounter the complexities of the text directly. In the course of translating, we have consulted other English translations,
as well as relying heavily upon Onkelos’ Aramaic translation and the classic medieval Jewish commentaries of the Torah: Rav
Se’adya Gaon, Rashi, Ibn Ezra, Ramban, and Rashbam. Our goal throughout has been to produce a translation that is true to the
original Hebrew text and commentary, yet at the same time is readable and accessible to a broad range of readers, from those who
are familiar with Hebrew and seek to deepen their understanding of the Torah to those who will gain access to the text only by
reading it in English. The commentary and notes are written in modern American English. In the spirit of the Hebrew edition, we
have tried to preserve the lofty register of the biblical text while providing a commentary that is relevant and inspiring to our own
generation. We hope that the Author of the Torah has aided us in achieving this goal.

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THE LAYOUT OF THIS EDITION

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On the left-hand side of each set of facing pages is the Hebrew text of the Bible with the traditional cantillation marks, meticulously

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edited over decades by the team at Koren Publishers, Jerusalem. Below it is Rashi’s classic commentary in Hebrew, also fully

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vocalized and punctuated. The text of Rashi’s commentary reproduced here is also taken from the Koren edition of the Bible,
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drawing from the most reliable manuscripts. On the facing page, the Steinsaltz translation of the Bible appears in boldface with
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the commentary interspersed between the words of the text in non-bold typeface. This enables the reader to easily follow either
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the direct translation alone or the translation augmented by the elucidated text.
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Three traditional divisions of the Torah are marked: the weekly portion, the aliyot of the Torah reading on both the Hebrew
and English sides, where the reading is paused on Shabbat morning, and the “open” and “closed” sections [parashot] as they
appear in a Torah scroll. The weekly readings from the Prophets, the haftarot, are printed at the end of the Humash, accompanied
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by a direct translation of the verses and an introduction before each haftara that offers a connection between the haftara and the
weekly Torah reading. To preserve space, the Steinsaltz commentary to the haftarot is not included.
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The notes at the foot of the page are divided into two categories. Discussion notes provide background material, internal
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biblical parallels, alternative explanations, and a wealth of midrashic and philosophical ideas from Jewish commentaries over
the generations. Background notes provide linguistic, historical, archaeological, and scientific information that is relevant to
places, nations, flora and fauna, and other realia mentioned in the verses. Integrated into both the commentary and the notes are
pictures, maps, and other graphics to aid the reader in grasping the biblical text.
References and sources for the commentary appear as endnotes, while the references and sources for the notes are interspersed
throughout the notes themselves in parentheses. These references and sources, compiled by the Hebrew editors, include citations
of other verses in the Bible, commentary elsewhere in the Bible, insights of the rabbinic Sages in the Talmud and midrashim,
interpretations of the classical biblical commentaries, and citations of philosophical works and responsa by the early authorities
[rishonim].
The translation of the verses of the Torah and most of the haftarot was undertaken by Rabbi Joshua Schreier and reviewed
meticulously by Rabbi Dr. Joshua Amaru. The verses of the haftarot from Jeremiah and Ezekiel were reviewed by Rabbi Ayal

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Introduction by the Translators

Geffon. Many talented editors and translators participated in the translation of the commentary and notes as listed in the credits.
We thank Matthew Miller, Avishai Magence, and the devoted and gifted team at Koren Publishers. We are grateful to Rabbi
Meni Even-Israel, Executive Director of the Steinsaltz Center, whose wisdom and guidance have made the publication of this
Humash possible. We also thank Rabbi Dr. Natan Slifkin of the Biblical Museum of Natural History in Beit Shemesh for his help
in identifying some animals and providing suitable images.

TRANSLITERATION
In general, we have tried to keep transliteration to a minimum and have relied upon it only for proper nouns and in places where a
point of commentary relates to a Hebrew term. In the case of proper nouns, we have sought a middle ground between a rigorous

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adherence to Hebrew phonology and the use of anglicized versions of names taken from earlier translations of the Bible. For

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familiar names of both places and people, where encountering a transliteration would be jarring to many readers, we have used
the well-known anglicized versions, such as Canaan, Egypt, Abraham, and Moses. Otherwise, proper nouns are transliterated

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according to the rules listed below. These transliterations offer the English reader an experience that is closer to that of the

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Hebrew reader.

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Of course, determining which names count as familiar and which are not is not an exact science; the policy has been to use
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the anglicized names of familiar figures from the early chapters in Genesis, the names of prophets and books of the Bible, and
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some other well-known characters and place-names. The transliteration scheme generally follows modern Israeli Hebrew
pronunciation, but note the following points:
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• For proper nouns and names of the parashot, no special characters are used to designate sounds that do not exist in English.
For example, the name ‫יﬠזֶ ר‬
ֶ ‫ ֲא ִח‬will not be rendered Aĥiezer (with a diacritic for the letter ĥet that is used for the transliteration
of Hebrew terms that are not proper nouns) but rather Ahiezer. Consequently, the letter ‫ ח‬is rendered as h (like the letter ‫)ה‬.
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• The letter h, representing the Hebrew letter ‫ה‬, has been omitted at the end of a word unless its omission could lead to
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mispronunciation. For example, ‫ שלה‬is written Shela, while ‫ נינוה‬is written Nineveh.
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• The soft letter ‫ כ‬is rendered as kh.

• No distinction has been made between a letter containing a dagesh ĥazak (elsewhere represented by a double consonant)
and one without. For example, it is Hukat as opposed to Hukkat.
• Apostrophes indicating glottal stops are employed only where a name could be mispronounced without them. For example,
it is Se’ir as opposed to Seir.
• We have maintained a more technical transliteration scheme for citations, including the diacritic ĥ and consonant doubling
for cases of a dagesh. For example, in the citation Tanĥuma, Korah �, Tanĥuma retains the diacritic ĥ, whereas Korah does not.
On behalf of the team of inspired and dedicated translators, editors, and copy editors with whom it has been a great privilege to
work, I express my hope that the decisions we have made have produced a translation that is faithful to the Hebrew, readable,
accessible, and useful to the reader.
Jason Rappoport
Editor in Chief

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Bereshit
INTRODUCTION TO GENESIS

The book of Genesis is the book of beginnings and roots. It covers a far greater time period than all the other books of the Torah
combined, surveying thousands of years, whereas the other books of the Torah deal with events that occurred over the course
of ƥƦƤ years. The early sections of Genesis skim over some two thousand years without much comment, although the narrative
interrupts its general survey to focus on specific details and stories. These particulars do not merely add interest and color to the
general picture, but together constitute the essential part of the overall tapestry of the book.
Genesis differs from the other books of the Torah in that it is virtually all narrative accounts of events, with very few
commandments. In the manner of the Bible, it does not explicitly discuss philosophical or theoretical topics; rather, its contents
are presented to the reader in the form of stories. Through its stories, the book deals with numerous fundamental human problems.

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Thus, the book of Genesis stands on its own, because it is relevant to all people. Rarely can one find in the book definitive positive

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or negative judgments. The stories mainly relate what happened.

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That said, even when the Torah does not offer an explicit judgment, its opinion frequently can be inferred from the verses

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themselves. Direct messages, insights and revelations, discussions and analyses, questions and answers, are rarely found explicitly
in the book. Instead, they are planted in the mind of the learner and left to take root and develop intellectually and emotionally

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within his or her soul, in accordance with his or her abilities.
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At first glance it might seem that Genesis is an orderly book, as it stays faithful to the time line of the events it describes.
However, a more careful examination of the sequence of the verses shows that there are invariably aspects of the text that are not
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fully elucidated. Some of the missing details are vital for a proper understanding, while others merely arouse the reader’s curiosity.
Even the opening verse, which apparently deals with the very beginning of all beginnings, “In the beginning, God created the
heavens and the earth,” actually occurs in the middle of the story. After all, the undoubted first and central “protagonist” of the
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book, as indicated by the number of mentions of His name, is God Himself, and yet He appears in the first verse of the book
without any introduction or explanation. Indeed, God is the beginning of existence not only in the chronological sense, but also
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in the manner described in philosophical literature as the Primary Cause. Similarly, on more than one occasion, other important
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characters in the book, human or otherwise, appear on the scene with no background information provided, and their actions are
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generally described without any accompanying explanatory comments. Granted, over the generations, the Sages have elucidated
these stories with various interpretations, but the stories of the Torah flow without such glosses, as though saying to the reader:
The rest is commentary; go learn.
The three main topics of the book are the creation of the world in general, humanity as a whole, and the seeds of the development
of God’s elected people, Israel. However, the attention paid to the three subjects is unequal. The stories with the widest scope are
short and obscure; the more an incident is focused and limited in scope, the more detail the text provides.
The first topic, the creation of the world in general, is found mainly in the first chapter, which depicts the formation of various
cosmic entities and creatures from a primeval state of being. The book describes a world built on internal contrasts yet whose
discrete beings somehow unite into a single essence. These accounts also evoke thoughts on the relationship between creation as
a whole, with its many creatures, and the rational being that is man; the reproductive urges and will to dominate that define the
biological world; and the complex and problematic nature of man, who is tasked with further developing God’s creation.
The sections of the book that deal with humanity in general touch upon the basic issues of philosophy: human consciousness;
the struggle between primitive nature and artifice; the temptations and dangers of the developing mind, as well as the problems of

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desire and sin, lust and law breaking, jealousy and murder; responsibility and punishment; human creativity and those problems
resulting from the very existence and stratification of human society. However, as stated above, these issues are not analyzed
through a series of philosophical observations, but arise from the narrative accounts. The stories in the first chapters, Parashat
Bereshit and Parashat Noah, can be read as parables, as introductions or keys to an entire world of human thought.
The sections of the book that concentrate on its third topic, the origins of the chosen people, contain the stories of the patriarchs
and the nation’s first generations. The individuals depicted are presented in their full humanity. Their lives are full of exertions,
confrontations, and trials. The forefathers of the Jewish people must deal with the same problems that occupy humanity as a
whole: love and hate, jealousy and competition, errors and their consequences. They are not spared pain, enslavement, or internal

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and external strife, but they also experience forgiveness and absolution. Nevertheless, alongside the human, personal, and familial

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aspects of the lives of the patriarchs, the book of Genesis depicts their relationship with God, together with their commitment

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and extreme devotion to the covenant with Him. Their personalities are molded through all of these factors. God’s elect are
capable not only of asking questions, but also of receiving answers and instructions, and these figures create the foundations for

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the rest of the books of the Torah.

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 Book of Genesis | Chapter 1 | Bereshit

Parashat Brief summary of themes in the narrative Explanatory notes clarify the text and
Bereshit include a vast amount of rabbinical and
contemporary sources

It is commonly thought that the beginning of the book of Genesis presents a cosmogony, a theory
The Seven Days of Creation of how the universe came to exist. While this is mostly correct, the account of Creation appearing
GENESIS 1:12:3 in Genesis diverges from other recorded accounts in that it disregards the question of what was the
starting point of existence itself. For this reason, the Torah begins the account of Creation with the
word bereshit, which literally means “in the beginning of.” The account begins at the beginning of
some preexisting process. Had the verse stated bareshit, it would have been understood as meaning simply “in the beginning.” By contrast, the term
bereshit indicates the beginning of some specific, unnamed process. It appears that a fundamental message lies hidden in this first word: At some early
stage in the mysterious process of creating existence, God created the heavens and the earth.

1 1 In the beginning, God created the heavens and the earth. 3 The process of Creation begins: God said: Let there be light,
The opening verse takes the existence of God as a given. It does and there was light.D It is difficult to understand the meaning

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not address questions about God’s origin or nature; rather, or significance of the phrase “God said.” The most that can be

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God is understood to be the absolute existence from which understood from this cryptic description is that God transmit-
everything begins. Already at the beginning of the account of ted a kind of message that there should be light, and His in-

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Creation, heaven and earth appear as distinct entities and as struction came to pass. Light was the first creation to emerge
a framework for all of creation, as detailed in the rest of the from tohu vavohu. It was unlike any form of light known to man-

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chapter. kind; it did not emanate from a prior source. Perhaps it was not

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2 The earth was unformed and emptyD [tohu vavohu]. The even a physical light, but a unique phenomenon.
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earth was completely lacking any structure or order. The heav- 4 God saw the light that it was good.D As soon as the light
ens too were unformed and empty, but the verse initially fo- emerged from the unformed universe, God evaluated it and
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cuses on the earth, its structure and content. Although these distinguished between good and bad. And God divided be-
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two terms appear together in other places in the Bible, the tween the light and the darkness. Once light was created and
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precise meaning of the word vohu is difficult to ascertain; it is discerned as good, the next phase of its creation began, namely,
even uncertain whether vohu refers to a distinct concept. And the stage of separation, which established the light as a clearly
darkness was upon the face of the deep. The deep may re- defined entity. The act of discerning and separating between
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fer to deep waters, or to the unstructured universe, that existed good and bad would continue till the end of time and manifest
at the time. At this early stage of Creation, nothing had yet to itself also in human history and civilization.
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receive definite shape; nothing had been revealed. Therefore, 5 God called the light day. From the inception of the concepts
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the darkness upon the face of the deep was merely the absence of light and day, there was some measure of synonymy between
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of the light that was about to be created. Some commentaries
maintain that the darkness was not the absence of light, but an
entity in itself, based on the verse “I form the light, and create
darkness.” And the spirit of God hovered over the surface of
the water. Water is the first actual substance mentioned in the
Torah, as the heaven and the earth are not substances but gen-
eral entities or zones. The verse does not discuss the creation
of the primeval substance that served as the foundation for all
of existence. In any case, the Torah indicates that God’s power,
or will, exists in some form in this reality. God is not located
within these entities, and He certainly is not to be identified
with them; rather, He hovers close by while remaining separate
from them.
them. Nevertheless, they are clearly and independently defined.
Aside from day’s association with daylight, the day denotes
a specific period of time. At this early stage of the Creation,
with the formation of light comes the establishment of time.
Until this point, the universe was in a raw state, completely
unstructured and undefined; even space and time were not yet
defined. These concepts came into being when God willed it.
And to the darkness He called night. Darkness as well is re-
moved from its previous status as a description of space alone
and placed in a framework of time. The concepts of day and
night as they appear in this verse express what the Sages called
the order of time, in other words, the notions of before and
after, relative concepts that did not apply when the earth was

Bold text refers to direct translation while the regular

text offers a fuller understanding of the narrative

6
 ‫ספר בראשית | פרק א | בראשית‬
‫‪Clear Koren Tanakh font‬‬ ‫פרשת‬

‫בראשית‬
‫‪ּ‬ב ֵר ׁ ִ ֖‬
‫אשית ָּב ָ ֣רא ֱאל ִ ֹ֑הים ֵ ֥את ַה ׁ ּ ָש ַ ֖מיִ ם ו‪֥ ֵ ‬את ָה ָ ֽא ֶרץ׃ ו‪ָ ‬ה ָ ֗א ֶרץ ָהֽי‪֥ ָ ‬תה ֙תֹה ּ‪‬ו וָ ֔בֹה ּו ו‪֖ ‬ח ׁ ֶֹשך‪ ‬א‬ ‫א‬
‫ב‬ ‫א‬
‫‪Digitalized,‬‬
‫י־אוֹר‬ ‫ֹאמר ֱאל ִ ֹ֖הים י‪ִ ‬ה ֑‬ ‫ל־פנֵ ֥י ַה ָּ ֽמיִ ם׃ וַ יּ֥ ֶ‬
‫ל־פנֵ ֣י ‪‬ת ֑הוֹם ו‪֣ ‬רו ‪ּ‬ח ֱאל ִֹ֔הים ‪‬מ ַר ֶח֖פֶ ת ַﬠ ּ ‪‬‬ ‫ַﬠ ּ ‪‬‬ ‫ג‬

‫‪clear Rashi font‬‬ ‫י־טוֹב וַ ‪‬יַּבדֵּ ֣ ל ֱאל ִֹ֔הים ֵּב֥ין ָה ֖אוֹר ו ֵּב֥ין ַה ֽח ׁ ֶֹשך‪ ‬׃‬ ‫ת־ה ֖אוֹר ִּכ ֑‬ ‫י־אוֹר׃ וַ ַ ֧יּ ‪‬רא ֱאל ִ ֹ֛הים ֶא ָ‬ ‫וַ ֽי‪ִ ‬ה ֽ‬ ‫ד‬
‫‪with vowels and‬‬
‫‪punctuation‬‬ ‫י־ב ֶֹקר י֥וֹם ֶא ָ ֽחד׃‬ ‫י־ﬠ ֶרב וַ ֽי‪ִ ‬ה ֖‬
‫֑י‪‬לה וַ ֽי‪ִ ‬ה ֶ ֥‬‫וַ יִּ ‪‬ק ָ ֨רא ֱאל ִֹה֤ים ׀ ָלאוֹ ‪‬ר י֔וֹם ו‪ַ ‬ל ֖ח ׁ ֶֹש ‪‬ך ָ ֣ק ָרא ָל ָ‬ ‫ה‬

‫רש״י‬

‫‪m‬‬
‫ַר ֲח ִמים ו ׁ ְִש ּ ְ‪ָ ‬פ ּ‪ ‬לְ ִמ ַ ּד‪ַ ‬ה ִ ּדין‪ ,‬ו ְַהיְ נוּ ִ ּד ְכ ִתיב‪ּ ְ :‬‬
‫”ביוֹם ֲﬠשׂ וֹת‬ ‫‪‬שי‪ּ ְ ‬דגָ ְ‪‬ךָ ” )דברים יח‪ ,‬ד(‪ַ .‬ף ָּכאן ַ‪ָ ּ ‬תה‬ ‫”ר ׁ ִ‬ ‫)בר‪‬שי‪ ‬י‪ ,‬י(‪ֵ ,‬‬ ‫פרק א‬

‫‪le‬‬
‫ה׳ ֱ‪ִֹ ‬ים ֶ‪ֶ ‬רץ ו ׁ ְָש ָמיִ ם” )ל‪‬לן ב‪ ,‬ד(‪:‬‬ ‫‪‬שי‪ּ ְ ‬ברֹ‪,’‬‬ ‫‪‬שי‪ּ ָ ‬ב ָר‪ֱ ‬ל ִֹ‪‬ים״ וְגוֹ׳ ְּכמוֹ‪’ּ ְ :‬ב ֵר ׁ ִ‬ ‫”ב ֵר ׁ ִ‬‫אוֹמר‪ּ ְ :‬‬ ‫ֵ‬ ‫אשית‪ַ ָ .‬מר ַר ִ ּבי יִ צ ְָחק‪ :‬ל ֹא ָהיָה ָצ ִריךְ לְ ַ‪ִ ְ ‬חיל‬ ‫א ׀ ְּב ֵר ׁ ִ‬
‫וֹרה ֶ‪ָ ּ ‬א ֵמ ַ‬ ‫ֶאת ַה ּת ָ‬

‫‪sa‬‬
‫לוֹמר ּ ְ‪ִ ‬ח ּלַת ִ ּדבּ וּרוֹ‬ ‫הוֹש ַע”‪ְּ ,‬כ ַ‬ ‫”‪ִ ‬ח ּלַת ִ ּד ֶ ּבר ה׳ ְ ּב ׁ ֵ‬ ‫ְדוֹמה לוֹ‪ְ ּ :‬‬ ‫ו ֶ‬ ‫”הח ֶֹד ׁש ַהזֶּ ה לָ ֶכם” )שמות יב‪ ,‬ב(‬
‫ב ׀ תֹה ּו וָ בֹהוּ‪ֹּ .‬הוּ לְ ׁשוֹן ּ ֵ‪ַ ‬מ ּה ו ׁ ְִש ּ ָממוֹן‪ֶ ׁ ,‬ש ָא ָדם ּ‪ֶ ‬וֹה‪‬‬
‫הוֹש ‪‬ע״ וְגוֹ׳‬ ‫ֹ‪‬מר ה׳ ֶ‪‬ל ׁ ֵ‬ ‫הוֹש ‪‬ע‪ַ ” ,‬ויּ ֶ‬ ‫דוֹש ָ ּברוּךְ הוּא ְ ּב ׁ ֵ‬ ‫ׁ ֶשל ַה ָּק ׁ‬ ‫וּמה ַּט ַעם ּ ָפ ַתח‬ ‫‪‬שוֹ‪ֶ ׁ ָ‬ש ּ‪ְִ ‬צ ַטוּוּ ְ ׂ‬
‫יִש ָר ֵ‪‬ל‪ַ .‬‬ ‫ׁ ֶש ִהי‪ִ ‬מ ְצוָה ִר ׁ‬
‫וּמ ׁ ְש ּת ֵוֹמם ַעל בּ ֹהוּ ׁ ֶש ָ ּב ּה‪ּ :‬תֹהוּ‪ .‬ישטורדישו״ן ְ ּב‪ַ ַ‬עז‪ּ :‬בֹהוּ‪.‬‬‫ִ‬

‫‪ru‬‬
‫ֹאמר‪ ְ ,‬וֹרוֹת ָ ּבא ׁ ֶש ֵא ּלוּ ּ ְ‪ִ ‬ח ּ ָל‪ִ ‬נ ְב ְר‪‬וּ‪,‬‬ ‫)הושע ‪ ,‬ב(‪ .‬ו ְִאם ּ‪ַ ‬‬ ‫‪ָ‬תת לָ ֶ‪‬ם‬ ‫”כ ‪ֹ‬ח ַמ ֲﬠ ָ ׂשיו ִה ּגִיד לְ ַע ּמוֹ ֵ‬ ‫‪‬שי‪ִ — ”‬מ ּׁשוּם ּ‬ ‫ִ ּב ְ”ב ֵר ׁ ִ‬
‫לְ ׁשוֹן ֵריקוּת וְצָדוּ‪ַ :‬ﬠל ּ ְפנֵי ְתהוֹם‪ַ .‬על ּ ְפ‪ֵ‬י ַה ּ ַמיִם ׁ ֶש ַעל ָה ָא ֶרץ‪:‬‬
‫‪‬שי‪ַ ‬ה ּכֹל ָ ּב ָר‪ּ ֵ ‬לוּ’‪ְ ,‬ו ׁיֵש ‪ ְ‬ךָ ִמ ְק ָר‪‬וֹת‬ ‫רוּשוֹ‪’ּ ְ :‬ב ֵר ׁ ִ‬ ‫וּפ ׁ‬ ‫ֵ‬ ‫ֹ‪‬מרוּ ֻ‪ּ ‬מוֹת ָהעוֹלָ ם‬ ‫‪ֲַ ‬חלַת גּוֹיִ ם” )‪‬הלים קי‪ ,‬ו(‪ֶ ׁ ,‬ש ִאם י ְ‬

‫‪Je‬‬
‫וּמ ַר ֵחף‬ ‫וְ רו ‪ּ‬ח ֱאל ִֹהים ְמ ַר ֶחפֶ ת‪ִּ .‬כ ֵּסא ַה ָּכבוֹד ֵ‬
‫עוֹמד ָ ּב ֲאוִיר ְ‬ ‫”כי ל ֹא ָסגַ ר‬ ‫וּמ ַמ ֲע ִטים ּ ֵ‪ָ ‬בה ַ‪ַ ‬ח‪ְּ ,‬כמוֹ‪ִּ :‬‬ ‫ׁ ֶש ּ ְמ ַק ְ ּצ ִרים לְ ׁש ָוֹנם ְ‬ ‫יִש ָר ֵ‪‬ל‪ :‬לִ ְס ִטים ַ‪ֶ ּ ‬ם ׁ ֶש ְּכ ַב ׁ ְש ּ ֶ‪‬ם ַ‪ְ ‬ר‪‬וֹת ׁ ִש ְב ָע‪ ‬גּ וֹיִ ם‪,‬‬ ‫לְ ְ ׂ‬
‫‪is w‬‬
‫דוֹש ָ ּברוּךְ הוּא ְוּב ַמ ֲא ָמרוֹ‪,‬‬‫רוּח ּ ִפיו ׁ ֶשל ַה ָּק ׁ‬
‫ַעל ּ ְפ‪ֵ‬י ַה ּ ַמיִם ְ ּב ‪‬‬ ‫וּכמוֹ‪ׂ ָּ :‬‬
‫”יִשא‬ ‫‪ְ‬תי ִב ְט‪ִ‬י” )‪‬יוב ג‪ ,‬י( ְול ֹא ּ ֵפ ַר ׁש ִמי ַה ּסוֹגֵ ר‪ְ ,‬‬ ‫ַ ּד ֵ‬ ‫דוֹש ָ ּברוּךְ הוּא‬ ‫‪‬וֹמ ִרים ‪ֶ ָ‬ם‪ָּ :‬כל ָה ָא ֶרץ ׁ ֶשל ַה ָּק ׁ‬ ‫ֵהם ְ‬
‫וּכמוֹ‪:‬‬ ‫יִש ֶאנּוּ‪ְ ,‬‬ ‫ֶאת ֵחיל ַ ּד ּ ֶמ ֶ ׂשק” )ישעיה ח‪ ,‬ד( ְול ֹא ּ ֵפ ַר ׁש ִמי ָּ ׂ‬ ‫‪ַ‬א ׁ ֶשר ׁ ַיָשר ְ ּב ֵעי‪ָ‬יו‪ּ ִ ,‬ב ְר‪‬וֹנוֹ ְ‪ָּ ָ ‬‬
‫ִהי‪ ,‬הוּא ְ ּב ָר ָ‪ּ ‬ה ְוּ‪ֲ ָּ ָ ‬‬
‫‪rs‬‬
‫‪bl vie‬‬

‫ְּכיוֹ‪ַ ָ‬ה ְמ ַר ֶח ֶפת ַעל ַה ֵּקן‪ ,‬קוביטי״ר ְ ּב‪ַ ַ‬עז‪:‬‬

‫רוֹש ַ ּב ְ ּב ָק ִרים” )עמוס ו‪ ,‬יב( ְול ֹא ּ ֵפ ַר ׁש ִ’‪‬ם יַ ֲח ׁ‬
‫רוֹש‬ ‫”‪‬ם יַ ֲח ׁ‬ ‫ִ‬ ‫אשית ָּב ָרא‪.‬‬ ‫‪ֶ ָ‬ם‪ִ ,‬וּב ְר‪‬וֹנוֹ ְנ ָט‪ֵ ּ ָ‬מ ֶהם ְוּ‪ ָ ָּ ָ ‬וּ‪ְּ :‬ב ֵר ׁ ִ‬
‫‪he‬‬

‫ד ׀ וַ יַּ ְרא ֱאל ִֹהים ֶאת ָהאוֹר ִּכי טוֹב וַ ְיַּבדֵּ ל‪ַ .‬ף ָ ּבזֶה ָ‪‬נוּ‬ ‫‪‬שי‪ֲ ַ ‬ח ִרי‪) ”‬ישעיה מו‪,‬‬ ‫”מ ּגִיד ֵמ ֵר ׁ ִ‬ ‫וּכמוֹ‪ַ :‬‬ ‫ָא ָדם ַ ּב ְ ּב ָק ִרים’‪ְ ,‬‬ ‫‪‬וֹמר ֶ‪ָ ּ ‬לא ָ ּד ְר ׁ ֵש‪ִ‬י‪ְּ ,‬כמוֹ ׁ ֶש ְ ּד ָר ׁשוּהוּ‬ ‫ֵאין ַה ּ ִמ ְק ָר‪ַ ‬הזֶּ ה ֵ‬
‫‪Pu pre‬‬

‫יכים לְ ִד ְב ֵרי ַ‪ּ ‬ג ָָדה‪ָ ,‬ר ָ‪‬הוּ ׁ ֶש ֵאינוֹ ְּכ ַד‪‬י ‪ְ ׁ ִ ְ‬ש ּ ַ‪ֵ ּ ‬מ ׁש בּ וֹ‬ ‫ְצ ִר ִ‬ ‫‪‬שי‪ּ ָ ‬ד ָבר ַ‪ֲ ‬ח ִרי‪ּ ָ ‬ד ָבר’ — ִ‪‬ם ֵּכן‬ ‫י( ְול ֹא ּ ֵפ ַר ׁש ַ’מ ּגִיד ֵמ ֵר ׁ ִ‬ ‫‪‬שי‪ּ ַ ‬ד ְר ּכוֹ”‬ ‫”ר ׁ ִ‬ ‫ַרבּ ֵוֹתינוּ ז”ל‪ּ ִ :‬ב ׁ ְש ִביל ַה ּת ָוֹרה ׁ ֶש ּ‪ְִ ‬ק ֵר‪‬ת ֵ‬
‫יקים לֶ ָע ִתיד ‪ֹ ָ‬בא‪ .‬וּלְ ִפי ּ ְפ ׁשוּטוֹ‪,‬‬ ‫ְר ׁ ָש ִעים ו ְִה ְב ִ ּדי‪‬וֹ לַ ַ ּצ ִ ּד ִ‬ ‫רוּח‬‫ּ ְ‪ַ ‬מ ּה ַעל ַע ְצ ְמךָ ׁ ֶש ֲה ֵרי ַה ּ ַמיִ ם ָק ְדמוּ‪ֶ ׁ ,‬ש ֲה ֵרי ְּכ ִתיב‪ְ ” :‬ו ‪‬‬ ‫בוּאתֹה”‬ ‫‪‬שי‪ָ ְ ּ ‬‬ ‫”ר ׁ ִ‬‫יִש ָר ֵ‪‬ל ׁ ֶש ּ‪ְִ ‬ק ְר‪‬וּ ֵ‬‫)משלי ח‪ ,‬כב(‪ִ ,‬וּב ׁ ְש ִביל ְ ׂ‬
‫ָּכךְ ּ ָפ ְר ׁ ֵשהוּ‪ָ :‬ר ָ‪‬הוּ ִּכי טוֹב ו ְֵאין ‪ֶָ ‬אה לוֹ וְלַ ח ׁ ֶֹשךְ ׁ ֶשיִּ ְהיוּ‬ ‫ֱא‪ִֹ ‬ים ְמ ַר ֶח ֶפת ַעל ּ ְפ‪ֵ‬י ַה ּ ָמיִ ם” )ל‪‬לן פסוק ב(‪ַ ,‬ו ֲע ַדיִ ן ל ֹא‬ ‫את ‪ָ ְ‬פ ְר ׁשוֹ ִּכ ְפ ׁשוּטוֹ‪ָּ ,‬כךְ ּ ָפ ְר ׁ ֵשהוּ‪:‬‬ ‫)ירמיה ב‪ ,‬ג(‪ .‬ו ְִאם ָ ּב ָ‬
‫ִמ ׁ ְש ּ ַ‪ְ ּ ‬מ ׁ ִשים ְ ּב ִע ְרבּ ְוּביָ ‪ְ ,‬ו ָק ַבע לָ זֶה ּ ְ‪‬חוּמוֹ ַ ּביּוֹם ְולָ זֶה‬
‫‪re ple‬‬

‫ִג ּ ָּל‪ַ ‬ה ּ ִמ ְק ָר‪ּ ְ ‬ב ִריַּ ‪ַ ‬ה ּ ַמיִ ם ָמ ַתי ָהיְ ָ‪‬ה‪ ,‬לָ ַמ ְד ּ ָ‪ֶ ׁ ‬ש ָּק ְדמוּ‬ ‫‪‬שי‪ּ ְ ‬ב ִר ַי‪‬ת ׁ ָש ַמיִ ם ו ָָא ֶרץ‪ ,‬ו ְָה ָא ֶרץ ָהיְ ָ‪‬ה ּ‪ֹ‬הוּ ָובֹהוּ‬ ‫ְ ּב ֵר ׁ ִ‬
‫ּ ְתחוּמוֹ ַ ּב ּ ַ‪‬יְ לָ ‪:‬‬ ‫וּמ ּ ַמיִ ם ִנ ְב ְר‪‬וּ‪ַ ,‬ע‪ָּ ‬כ ְר ֲחךָ ל ֹא‬ ‫‪ָ‬א ֶרץ‪ְ ,‬ועוֹד ׁ ֶש ַה ּׁ ָש ַמיִ ם ֵמ ֵא ׁש ִ‬ ‫ָ‬ ‫ֹ‪‬מר ֱ‪‬ל ִֹ‪‬ים ִיְהי ‪‬וֹר‪ְ .‬ו‪ֹ ‬א ָ ּבא ַה ּ ִמ ְק ָר‪ ‬לְ ‪‬וֹרוֹת‬ ‫ְוח ׁ ֶֹשךְ ‪ַ ,‬ויּ ֶ‬
‫ה ׀ יוֹם ֶא ָחד‪ .‬לְ ִפי ֵס ֶדר לְ ׁשוֹן ַה ּ ָפ ָר ׁ ָשה ָהיָה לוֹ לִ ְכ ּ‪ֹ‬ב‪ :‬יוֹם‬ ‫‪ֵ ּ ִ‬מד ַה ּ ִמ ְק ָר‪ּ ְ ‬ב ֵס ֶדר ַה ּ ֻמ ְק ָ ּד ִמים ו ְַה ּ ְמ ֻא ָח ִרים ְּכלוּם‪ָּ :‬ב ָרא‬ ‫לוֹמר ׁ ֶש ֵא ּ‪‬וּ ָק ְדמוּ‪ֶ ׁ ,‬ש ִאם ָ ּבא לְ ‪‬וֹרוֹת ָּכךְ ‪,‬‬ ‫ֵס ֶדר ַה ְ ּב ִר ָי‪‬ה ַ‬
‫‪Ko m‬‬

‫‪‬שוֹן‪ְּ ,‬כמוֹ ׁ ֶש ָּכתוּב ִ ּב ׁ ְש ָאר ַהיָּ ִמים‪ֵ ׁ :‬ש‪ִ‬י‪ְ ׁ ,‬שלִ ׁ ִישי‪ְ ,‬ר ִב ִ‬
‫יעי‪.‬‬ ‫ִר ׁ‬ ‫ֱא‪ִֹ ‬הים‪ְ .‬ו‪ֹ ‬א ָ‪ַ ‬מר ָ ּ’ב ָר‪ ‬ה׳’‪ֶ ׁ ,‬ש ַ ּב ּ ְ‪ִ ‬ח ּ ָל‪ָ ‬ע‪ּ ְ  ָ‬ב ַמ ֲח ׁ ָש ָבה‬ ‫‪‬שוֹ‪ּ ָ ָ‬ב ָר‪ֶ ‬ת ַה ּׁ ָש ַמיִ ם וְגוֹ׳‪ֶ ׁ ,‬ש ֵאין לְ ךָ‬ ‫ָהיָה לוֹ ‪ְ ִ‬כ ּ‪ֹ‬ב‪ּ ָ :‬ב ִר ׁ‬
‫‪n‬‬
‫‪Sa‬‬

‫דוֹש ָ ּברוּךְ הוּא יָ ִחיד‬ ‫”‪ָ ‬חד”? ַעל ֵׁשם ׁ ֶש ָהיָה ַה ָּק ׁ‬ ‫‪ָ ּ ָ‬מה ָּכ ַ‪‬ב ֶ‬ ‫לִ ְברֹ‪‬תוֹ ְ ּב ִמ ַ ּד‪ַ ‬ה ִ ּדין‪ְ ,‬ו ָר ָ‪‬ה ׁ ֶש ֵאין ִמ ְ‪ַ ‬קיֵּ ם‪ ,‬ו ְִה ְק ִ ּדים ִמ ַ ּד‪‬‬ ‫‪‬שי‪ּ ַ ’‬ב ּ ִמ ְק ָר‪ֶ ׁ ‬ש ֵאינוֹ ָ ּדבוּק ‪ָ ֵ ּ ַ‬בה ׁ ֶשל ַ‪ֲ ‬ח ָריו‪ְּ ,‬כמוֹ‪:‬‬ ‫ֵ’ר ׁ ִ‬
‫‪‬שי‪ַ ‬מ ְמלַ ְכ ּתוֹ”‬ ‫”ר ׁ ִ‬‫‪‬שי‪ַ ‬מ ְמלֶ ֶכת יְהוֹיָ ִקם” )שם כז‪ֵ ,( ,‬‬ ‫”ב ֵר ׁ ִ‬ ‫ְּ‬

‫‪DISCUSSION‬‬
‫‪1:2 | The earth was unformed and empty:‬‬ ‫‪were no boundaries to it; it spread over the en-‬‬ ‫‪and is the first abstract idea mentioned in the‬‬
‫‪Some of the commentaries maintain that heav-‬‬ ‫‪tire universe. Not for naught did the Sages teach‬‬ ‫‪Torah.‬‬
‫‪en and earth contained all the components of‬‬ ‫‪that with this light one could see from one end‬‬ ‫‪The concept of good can refer to a positive‬‬
‫‪Creation from the outset in a chaotic jumble (see‬‬ ‫‪of the world to the other (Ĥagiga a).‬‬ ‫‪evaluation on a number of levels. Earlier gen-‬‬
‫‪Ramban, verse ; Bereshit Rabba :4). According‬‬ ‫‪1: | That it was good: The process of apprais-‬‬ ‫‪erations differentiated between the moral good,‬‬
‫‪to this opinion, the process of Creation essen-‬‬ ‫‪al and judgment will appear in the subsequent‬‬ ‫‪the opposite of which is evil; the practical good,‬‬
‫‪tially involved the arrangement of these various‬‬ ‫‪stages of Creation as well. It is a fundamental‬‬ ‫‪or the effective; and the pleasant (see Rambam’s‬‬
‫‪components, specifically the establishment of‬‬ ‫‪part not only of the book of Genesis but of the‬‬ ‫‪Introduction to Avot 5; Sefer HaIkkarim :5). The‬‬
‫‪the location, status, and function of each and‬‬ ‫‪other books of the Bible too, and can even be‬‬ ‫‪Bible also refers to the aesthetically beautiful as‬‬
‫‪every entity.‬‬ ‫‪considered a foundational principle of Judaism‬‬ ‫‪good. It seems that throughout the recounting‬‬
‫‪1:3 | And there was light: If one assumes that‬‬ ‫‪itself (see introduction to commentary on‬‬ ‫‪of the process of Creation, the descriptive term‬‬
‫‪the light was indeed physical, it can be de-‬‬ ‫‪Leviticus). Consequently, the evaluative term‬‬ ‫‪“good” is used in all its various meanings.‬‬
‫‪scribed as radiating from all of existence. There‬‬ ‫‪“good” is among the first words of the Torah‬‬

‫‪7‬‬

a novelty known in classical philosophy as the vegetative soul.
The grass was the basis for all higher life forms that would be
created later, not only because the latter depend upon vegeta-
tion in order to survive, but because they are themselves more
advanced forms of things that grow. The creation of biology
includes not only growth but also proliferation: Vegetation
yielding seed, and fruit tree bearing fruit in its kind, in
which there is its seed, upon the earth. The definition of
the biological system according to a process in which a cell or
group of cells start to grow, and indeed to propagate, is not new.
Although this phenomenon of growth and reproduction runs
counter to all considerations of physics, as it violates the laws
of entropy, it is nevertheless the very definition of life. And it
was so.
12 The earth produced grasses, vegetation yielding seed in its
kind, and a tree bearing fruit in which there was its seed in
its kind. The Torah does not classify the various species of veg-
etation; it does not even provide the criteria for categorizing
them. The verse instead emphasizes that each of these creations
was a species to itself; the creation of plant life was a deliberate,
ordered process. And God saw that it was good. In addition
to being the day on which the dry land was exposed, the third
Je
day was the day on which life was first brought forth. The sig-
is w
nificance of the emergence of life on the third day is expressed
rs
bl vie
in the double appearance of the phrase “it was good” (see verse
��). Before the third day, the universe consisted only of inani-
he
mate entities; on the third day life began, even if it was not yet
Pu pre
intelligent. Although vegetation does not share all the charac-
teristics of more complex life forms, it possesses the foundation
and source of life, namely, the ability to tend to its own survival,
re ple
to grow, and to multiply.
13 It was evening and it was morning, a third day.
Ko m
14 God said: Let there be lightsD in the firmament of the heav-
n
Sa
ens. From this point objects would exist that would generate
and emit light. These were distinct from light itself, which was
created on the first day. The addition on the fourth day of enti-
ties responsible for the light was part of the continued struc-
turing and ordering of the universe. These lights would exist
to distinguish between the day and the night. The division
between day and night was significant not only from a celestial
perspective, but also in establishing the rhythm of time. The
function of the lights is first and foremost to measure time and
DISCUSSION
e.g., Job 7:, 6:0; Jeremiah 5:). On the other boundaries for its waters, and to provide water
hand, there is a profound, symbiotic relationship through the various springs and rivers streaming
between them: The dry land cannot exist with- through the dry land. This mutual dependency
out the waters of the sea, and the sea requires can be inferred from several descriptions of rain
the dry land in order to contain and establish and rivers, both of which are manifestations of
Book of Genesis | Chapter 1 | Bereshit
divide it into segments. Specifically, let them be for signs, phe-
nomena which occur in heaven and on earth, and for seasons,
and for days and years.
15 Let them be for lights in the firmament of the heavens to
give light upon the earth;D and it was so.
16 God made the two great lights, as they appear today: the
greater light, the sun, to rule the day, and the lesser light, the
moon, to rule the night, and the stars.
17 God set them in the firmament of the heavens to give light
upon the earth
18 and to rule during the day and during the night. The sun and
moon appear to human beings as rulers over day and night, as it
is impossible for one to fail to notice the presence of the sun or
its absence, and it is likewise impossible to miss the appearance
or disappearance of the moon. And these lights also serve to
divide between the light and the darkness. Although earlier
m
verses already referred to day and night, and to morning and
le
evening, and connected them to light and darkness, these enti-
sa
ties were not completely defined until now. And God saw that
it was good.
ru
19 It was evening and it was morning, a fourth day.
20 From vegetation and the heavenly bodies, the verse addresses
the creation of animals: God said: Let the water swarm with
swarms [sheretz] of living creatures [nefesh haya]. These
·
creatures would not grow and develop blindly, like vegetation,
but would have the ability to move and some measure of will.
The word sheretz may allude to wanting, retziya, or running,
ritza. Note that the first appearance of the phrase nefesh ĥaya is
in connection with aquatic creatures; it appears again only later
with regard to land animals. Perhaps this is because water is the
first source for creation and for the continued existence of life.
And let birds fly above the earth on the face of the firma-
ment of the heavens.
21 God created the great serpents [taninim]. In several places
in the Bible, the tanin is identified with the livyatan or some
creature resembling it. In modern Hebrew, livyatan refers to a
whale while tanin refers to an alligator, but these are not their
biblical meanings. Rather, the tanin and livyatan are mysterious
aquatic creatures that were created in the water and whose re-
lationship to our world is unclear. In several places in the Bible
they are depicted as enormously powerful monsters, which at
times do not accept the authority even of God. And every
the connection between the land and the sea
(see, e.g., Deuteronomy :0–; Ecclesiastes :7;
Ta’anit 9b; Sanhedrin 0a).
1:1 | Lights: The heavenly bodies are the foun-
dation of all human measurements of time, and
10
‫ספר בראשית | פרק א | בראשית‬

‫וֹצא ָה ָ ֜א ֶרץ ‪ֶ ‬דּ ׁ ֶשא ֵﬠ ֶ ׂ֣שב‬ ‫י־כֽן׃ וַ ּת ֨ ֵ‬

‫ל־ה ָ ֑א ֶרץ וַ ֽי‪ִ ‬ה ֵ‬ ‫עוֹ־בוֹ ַﬠ ָ‬ ‫שר זַ ‪‬ר ֖‬ ‫֤ﬠ ֶ ֹׂשה ּ ‪‬פ ִרי‪ ‬ל ִמינ֔ וֹ ֲא ׁ ֶ ֥‬ ‫יב‬

‫י־טוֹב׃‬ ‫עוֹ‪‬בוֹ ‪‬ל ִמינֵ ֑ה ּו וַ ַ ֥יּ ‪‬רא ֱאל ִ ֹ֖הים ִּכ ֽ‬ ‫שר זַ ‪‬ר ֖‬ ‫ה‪‬פ ִ ֛רי ֲא ׁ ֶ ֥‬
‫ַמז‪֤ ִ ‬ר ‪‬יﬠ ֶ ֙ז ַר ‪‬ע ‪‬ל ִמ ֔ ֵינה ּו ו‪ֵ ‬ﬠ֧ץ ֽﬠ ֶ ֹׂש ּ ‪‬‬
‫ישי׃‬ ‫י־ב ֶֹקר י֥וֹם ׁ ‪‬ש ִל ׁ ִ ֽ‬ ‫י־ﬠ ֶרב וַ ֽי‪ִ ‬ה ֖‬ ‫וַ ֽי‪ִ ‬ה ֶ ֥‬ ‫יג‬

‫֑י‪‬לה ו‪ָ ‬הי֤ ּו‬ ‫ֹאמר ֱאל ִֹ֗הים י‪ִ ‬ה֤י ‪‬מאֹרֹת‪ִּ ‬ב ‪‬ר ִ ֣ק ‪‬יﬠ ַה ׁ ּ ָש ַ֔מיִ ם ‪‬ל ַה ‪‬בדִּ ֕ יל ֵּב֥ין ַהיּ֖ וֹם ו ֵּב֣ין ַה ָּל ָ‬ ‫וַ יּ֣ ֶ‬ ‫יד‬

‫וֹﬠ ִ ֔דים ו ‪ּ‬ליָ ִ ֖מים ו‪ָ ׁ ‬ש ִנֽים׃ ו‪ָ ‬הי֤ ּו ִל ‪‬מאוֹרֹת‪ִּ ‬ב ‪‬ר ִ ֣ק ‪‬יﬠ ַה ׁ ּ ָש ַ֔מיִ ם ‪‬ל ָה ִ ֖איר ַﬠל־‬ ‫‪‬לאֹתֹת‪ ‬ו ‪ּ‬ל ֣מ ֲ‬ ‫טו‬

‫ת־ה ָּמ ֤אוֹר ַה ָ ּגדֹל‪‬‬ ‫ת־שנֵ ֥י ַה ּ‪‬מא ֹ֖רֹת ַה ‪ּ ‬גד ִֹל֑ים ֶא ַ‬ ‫י־כֽן׃ וַ יַּ ַ֣ﬠשׂ ֱאל ִֹ֔הים ֶא ׁ ‪‬‬ ‫ָה ָ ֑א ֶרץ וַ ֽי‪ִ ‬ה ֵ‬ ‫טז‬

‫ש ֶלת ַה ַּ֔ל ָי‪‬לה ו‪֖ ֵ ‬את ַה ּֽכ ָוֹכ ִ ֽבים׃ וַ יִּ ֵּ ֥תן‬ ‫ת־ה ָּמ ֤אוֹר ַה ָ ּקטֹ ‪‬ן ‪‬ל ֶמ ‪‬מ ׁ ֶ ֣‬ ‫ש ֶלת ַהיּ֔ וֹם ו‪ֶ ‬א ַ‬ ‫‪‬ל ֶמ ‪‬מ ׁ ֶ ֣‬ ‫יז‬

‫של‪ַּ ‬ביּ֣ וֹם ו ַּב ַּ֔ל ָי‪‬לה ֽ ּו ֲל ַה ‪‬בדִּ ֔ יל‬ ‫ל־ה ָ ֽא ֶרץ׃ ו‪ִ ‬ל ‪‬מ ׁ ֹ‬ ‫א ָ ֹ֛תם ֱאל ִ ֹ֖הים ִּב ‪‬ר ִ ֣ק ‪‬יﬠ ַה ׁ ּ ָש ָמ֑יִ ם ‪‬ל ָה ִ ֖איר ַﬠ ָ‬ ‫יח‬

‫‪m‬‬
‫יﬠי׃‬‫י־ב ֶֹקר י֥וֹם ‪‬ר ִב ִ ֽ‬ ‫י־ﬠ ֶרב וַ ֽי‪ִ ‬ה ֖‬‫י־טוֹב׃ וַ ֽי‪ִ ‬ה ֶ ֥‬ ‫ֵּב֥ין ָה ֖אוֹר ו ֵּב֣ין ַה ֑ח ׁ ֶֹש ‪‬ך וַ ַ ֥יּ ‪‬רא ֱאל ִ ֹ֖הים ִּכ ֽ‬

‫‪le‬‬
‫יט‬

‫‪sa‬‬
‫ל‪‬פנֵ ֖י ‪‬ר ִ ֥ק ‪‬יﬠ‬
‫ל־ה ָ ֔א ֶרץ ַﬠ ּ ‪‬‬ ‫ֹאמר ֱאל ִֹ֔הים יִ ׁ ‪‬ש ‪‬רצ֣ ּו ַה ַּ֔מיִ ם ׁ ֶש ֶ֖רץ נֶ ֣פֶ ׁש ַחיָּ ֑ה ו‪ ‬עוֹ ‪‬ף י‪ ‬עוֹפֵ ֣ף ַﬠ ָ‬ ‫וַ יּ֣ ֶ‬ ‫כ‬

‫‪ru‬‬
‫ת‪‬ה ַּת ּנִינִ ֖ם ַה ‪ּ ‬גד ִֹל֑ים ו‪֣ ֵ ‬את ּ‪‬כל‪‬נֶ ֣פֶ ׁש ַה ַֽחיָּ ֣ה ׀ ָ ֽהר ֶֹ֡מ ֶ ׂשת‬ ‫ַה ׁ ּ ָש ָ ֽמיִ ם׃ וַ ‪‬יִּב ָ ֣רא ֱאל ִֹ֔הים ֶא ַ‬ ‫כא‬

‫‪Je‬‬
‫‪is w‬‬
‫רש״י‬
‫‪rs‬‬
‫‪bl vie‬‬

‫טו ׀ וְ ָהי ּו ִל ְמאוֹרֹת‪ .‬עוֹד זֹאת ׁ ַיְש ּ ְמ ׁשוּ‪ֶ ׁ ,‬שיָּ ִ‪‬ירוּ לָ עוֹ‪ ָ‬ם‪:‬‬ ‫ְמאֹרֹת‪ָ .‬ח ֵסר ָוי״ו ְּכ ִתיב‪ַ ,‬על ׁ ֶשהוּא יוֹם ְמ ֵא ָרה ‪ּ ִ‬פֹל‬ ‫ָﬠ ְ ׂש ָתה ֵּכן‪ּ ֶ ,‬לָא ו ַּתוֹצֵא ָה ָא ֶרץ ֵעץ ﬠ ֶ ֹׂשה ּ ְפ ִרי‪ְ ,‬ול ֹא ָה ֵעץ‬
‫‪he‬‬

‫יעי ָהיוּ ִמ ְ‪ַ ‬ע ּ‪ִ‬ים ַעל‬ ‫ַא ְס ָּכ ָרה ַ ּב ּ ִתינוֹקוֹ‪ ,‬הוּא ׁ ֶש ּׁ ָש‪ִ‬ינוּ‪ּ ָ :‬ב ְר ִב ִ‬ ‫יכךְ ְּכ ׁ ֶש ִ ּ‪ַ ְ ‬ק ּ ֵ‪‬ל ָ‪ָ ‬דם ַעל ֲעוֹנוֹ ִ‪ְ ‬פ ְק ָדה ַ ּגם ִהי‪‬‬ ‫ּ ְפ ִרי‪ִ ְ ,‬פ ָ‬
‫‪Pu pre‬‬

‫טז ׀ ַה ְּמאֹרֹת ַה ְ ּגד ִֹלים‪ָ ׁ .‬שוִים ִנ ְב ְר‪‬וּ‪ ,‬ו ְִ‪ַ ְ ‬מ ֲע ָטה ַה ּ ְל ָב‪ָ‬‬
‫ַא ְס ָּכ ָרה ׁ ֶש ּל ֹא ּ ִ‪ּ ‬פֹל ַ ּב ּ ִתינוֹקוֹת )‪‬ע‪‬י‪ ‬כז ע״ב(‪ְ :‬ל ַה ְבדִּ י‪ֵּ ‬בין‬ ‫ַעל ֲעוֹ‪ ָּ ‬ו ְִ‪ַ ְ ‬ק ּ ְללָ ‪ֲ :‬א ׁ ֶשר זַ ְרעוֹ בוֹ‪ֵ .‬הן ַ ּג ְר ִעי‪ֵ‬י ָּכל ּ ְפ ִרי‬
‫ַעל ׁ ֶש ִּק ְט ְרגָ‪ ‬ו ְָא ְמ ָרה‪ִ :‬י ֶ‪ְ ‬פ ׁ ָשר ‪ְ ׁ ִ‬ש‪ֵ‬י ְמלָ ִכים ׁ ֶשיִּ ׁ ְש ּ ַ‪ְ ּ ‬מ ׁשוּ‬
‫ְ ּב ֶכ ֶתר ֶ‪ָ ‬חד‪ :‬וְ ֵאת ַה ּכ ָוֹכ ִבים‪ַ .‬ע‪ ‬יְ ֵדי ׁ ֶש ּ ִמ ֵעט ֶ‪‬ת ַה ּ ְ‪ָ ‬ב‪,ָ‬‬
‫‪‬שוֹן‪ָ ֲ ,‬בל ְ ּב ׁ ִש ְב ַעת‬‫ַהיּוֹם ו ֵּבין ַה ָּל ָיְלה‪ִ .‬מ ּׁ ֶשיִּ ָ ּג ֵ‪‬ז ָהאוֹר ָה ִר ׁ‬ ‫‪‬וֹמ ‪‬ח ְּכ ׁ ֶש ְ‬
‫נּוֹט ִעין ‪‬וֹתוֹ‪:‬‬ ‫ׁ ֶש ּ ֵמ ֶהן ָה ִאילָ ן ֵ‬
‫ִה ְר ָ ּבה ְצ ָב ֶא ָיה ‪ִ ָ ְ‬פיס ַ ּד ְע ּ ָת ּה‪:‬‬
‫‪‬שוֹ‪ִ‬ים זֶה ַ ּביּוֹם‬ ‫‪‬שי‪ִ ׁ ‬ש ּ ְמ ׁשוּ ָהאוֹר ו ְַהח ׁ ֶֹשךְ ָה ִר ׁ‬ ‫יְ ֵמי ְ ּב ֵר ׁ ִ‬
‫יב ׀ וַ ּתוֹצֵ א ָה ָא ֶרץ וְ גוֹ׳‪ַ .‬ף ַעל ּ ִפי ׁ ֶש ּל ֹא ‪ֱֶ ‬א ַמר ’לְ ִמי‪ֵ‬וּ’‬
‫‪re ple‬‬

‫ימן ַרע‬ ‫לוֹקין ִס ָ‬‫ְוזֶה ַ ּב ּ ַליְ לָ ‪ :‬וְ ָהי ּו ְלאֹתֹת‪ְּ .‬כ ׁ ֶש ַה ּ ְמאוֹרוֹת ִ‬
‫ַ ּב ְ ּד ׁ ָש ִאין ְ ּב ִצוּוּיֵ ֶיהן‪ָ ׁ ,‬ש ְמעוּ ׁ ֶש ּ‪ְִ ‬צ ַטוּוּ ָה ִאילָ ‪‬וֹת ַע‪ָּ ‬כךְ ו ְָ‪ׂ ְ ‬שאוּ‬
‫כ ׀ נֶ ֶפ ׁש ַחיָּ ה‪ֶ ׁ .‬שיְּ ֵהא ָ ּב ּה ִחיּוּ‪ֶ ׁ :‬ש ֶרץ‪ָּ .‬כל ָ ּד ָבר ַחי‬ ‫”וּמאֹתוֹת ַה ּׁ ָש ַמיִ ם ַ‪‬ל ּ ֵ‪ָ ‬ח ּ‪‬וּ”‬ ‫הוּא ‪ ָ‬עוֹלָ ם‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ֵ :‬‬
‫יטת ֻח ּ ִלין )חולין‬ ‫ַקל ָוח ֶֹמר ְ ּב ַע ְצ ָמן‪ַּ ,‬כ ְמפ ָֹר ׁש ָ ּב ַא ּג ָָדה ִ ּב ׁ ְש ִח ַ‬
‫‪Ko m‬‬

‫בוֹה ִמן ָה ָא ֶרץ ָקרוּי ׁ ֶש ֶרץ‪ּ ָ ,‬בעוֹף — ְּכגוֹן ְז ִ‬

‫בוּבים‪,‬‬ ‫ׁ ֶש ֵאינוֹ ָ ּג ּ‪‬‬ ‫דוֹש ָ ּברוּךְ הוּא ֵ‪‬ין ַ‪ֶ ּ ‬ם‬ ‫)ירמיה י‪ ,‬ב(‪ּ ַ ,‬ב ֲﬠשׂ ְוֹ‪ֶ ‬כם ְר‪‬וֹן ַה ָּק ׁ‬ ‫ס ע״‪:(‬‬
‫מוֹﬠ ִדים‪ַ .‬ע‪ֵ ׁ ‬שם ֶה ָע ִתיד‪,‬‬ ‫יכים ‪ְ ִ‬ד‪ֹ‬ג ִמן ַה ּ ֻפ ְר ָע‪‬וּ‪ :‬ו ְּל ֲ‬
‫‪n‬‬

‫ַ ּב ּׁ ְש ָק ִצים — ְּכגוֹן ְ‪ָ ‬מ‪ ִ‬ים ו ְִח ּפ ׁ ִוּשי‪ ‬וְתוֹלָ ִעים‪ַ ,‬וּב ְ ּב ִריּוֹת —‬ ‫ְצ ִר ִ‬
‫‪Sa‬‬

‫ְּכגוֹן חֹ‪ ֶ‬ד ְו ַע ְכ ָ ּבר ְוח ֶֹמט ְו ַכיּוֹצֵא ָ ּב ֶהם‪ְ ,‬ו ָכל ַה ָ ּדגִים‪:‬‬ ‫יִש ָר ֵ‪‬ל לְ ִ‪ְ ‬צ ַטוּוֹת ַעל ַה ּמ ֲוֹעדוֹ‪ ,‬ו ְֵהם ִ‪ְ ‬מ‪ִ‬ים‬ ‫ׁ ֶש ֲע ִת ִידים ְ ׂ‬ ‫יעי ִצ ָוּה‬ ‫‪‬שוֹן ִנ ְב ְר‪‬וּ‪ָ ,‬וּב ְר ִב ִ‬ ‫יד ׀ יְ ִהי ְמאֹרֹת וְ גוֹ׳‪ִ .‬מיּוֹם ִר ׁ‬
‫לְ מוֹ‪ ַ‬ד ַה ּ ְל ָב‪ :ָ‬ו ְּליָ ִמים‪ִ ׁ .‬ש ּמ ׁוּש ַה ַח ּ ָמה ֲח ִצי יוֹם ו ׁ ְִש ּמ ׁוּש‬ ‫ֲע‪ֶ ֵ‬יהם לְ ִ‪ָ ּ ‬תלוֹת ָ ּב ָר ִק ‪‬יע‪ְ ,‬ו ֵכן ָּכל ּ‪‬וֹלְ דוֹת ׁ ָש ַמיִ ם ו ָָא ֶרץ‬
‫כא ׀ ַה ַּת ּנִינִ ם‪ּ ָ .‬דגִים ּגְדוֹלִ ים ׁ ֶש ַ ּביָּ ם‪ְ .‬וּב ִד ְב ֵרי ַ‪ּ ‬ג ָָדה‪ :‬הוּא‬ ‫ַה ּ ְל ָב‪ֶ ָ‬ח ְציוֹ‪ֲ ,‬ה ֵרי יוֹם ׁ ָש‪ ֵ‬ם‪ :‬וְ ׁ ָשנִים‪ .‬לְ סוֹף ׁ ְשל ֹש ֵמאוֹת‬ ‫‪‬שוֹן ְו ָכל ֶ‪ָ ‬חד ו ְֶא ָחד ‪ְִ ‬ק ַ ּבע ַ ּביּוֹם ׁ ֶש ִ ּ‪‬גְ ַזר‬
‫ִנ ְב ְר‪‬וּ ִמיּוֹם ִר ׁ‬
‫לִ ְויָ ָ‪‬ן ֶוּבן זוּגוֹ‪ֶ ׁ ,‬ש ְ ּב ָר ָ‪‬ם ז ָָכר וּ‪ְֵ ‬ק ָבה ו ְָה ַרג ֶ‪‬ת ַה ּ‪ְֵ ‬ק ָבה‬ ‫ו ׁ ְִש ׁ ִּשים ו ֲַח ִמ ׁ ָּשה יָ ִמים יִגְ ְמרוּ ַמ ֲהלַ ְכ ּ ָ‪‬ן ִ ּב ׁ ְש‪ֵ‬ים ָﬠ ָ ׂשר ַמזָּ לוֹת‬ ‫”‪‬ת ַה ּׁ ָש ַמיִ ם” — לְ ַרבּ וֹת‬ ‫ָעלָ יו‪ ,‬הוּא ׁ ֶש ָּכתוּב )לעיל פסוק ‪ֵ :(‬‬
‫יקים ‪ָ ֶ‬ע ִתיד ‪ ָ‬בֹא‪ֶ ׁ ,‬ש ִאם יִ ְפרוּ ְויִ ְרבּ וּ ‪ֹ ‬א‬ ‫וּמלָ ָח ּה לַ ַ ּצ ִ ּד ִ‬
‫ְ‬ ‫‪‬וֹ‪‬ם‪ ,‬ו ְִהי‪ָ ׁ ‬ש‪:ָ‬‬‫ַה ְמ ׁ ָש ְר ִ‪‬ים ָ‬ ‫יה‪ :‬יְ ִהי‬ ‫יהם‪” ,‬ו ְֵאת ָה ָא ֶרץ” — לְ ַרבּ וֹת ּ‪‬וֹ‪ֶ ְ‬‬
‫דוֹת ָ‬ ‫ּתוֹ‪ֵ ְ‬‬
‫דוֹת ֶ‬
‫ֵיהם‪ :‬נֶ פֶ ׁש ַה ַחיָּה‪ֶ ֶ .‬פ ׁש ׁ ֶשיֵּ ׁש ָ ּב ּה ִחיּוּ‪:‬‬
‫יִ ְ‪ַ ‬קיֵּ ם ָהעוֹ‪ ָ‬ם ִ ּב ְפ‪ֶ ‬‬

‫‪DISCUSSION‬‬
‫‪this is their primary function. While it is also true‬‬ ‫‪1:1 | For lights in the firmament of the‬‬ ‫‪planet Earth was known even in ancient times,‬‬
‫‪that the sun is the source of the earth’s energy,‬‬ ‫‪heavens to give light upon the earth: The‬‬ ‫‪it is no surprise that the heavenly bodies are‬‬
‫‪in principle the world could exist if there were‬‬ ‫‪book of Genesis is not the story of the entire‬‬ ‫‪portrayed in the verse without any reference to‬‬
‫‪another source to provide energy or light for‬‬ ‫‪universe; rather, it is “the book of the legacy of‬‬ ‫‪their true size or to their function, beyond the‬‬
‫‪the earth, independent of the sun. Theoretically,‬‬ ‫‪Adam” (5:). Since it deals with man, his prob-‬‬ ‫‪fact that man uses them to measure time and‬‬
‫‪there could be a source of light and energy that‬‬ ‫‪lems, his manner of living, and his purpose, the‬‬ ‫‪that they provide light. Since other stars, which‬‬
‫‪is not concentrated in one place but scattered‬‬ ‫‪world is described from mankind’s perspective,‬‬ ‫‪are located light-years away from us, have no‬‬
‫‪throughout the firmament.‬‬ ‫‪and only with regard to those aspects relevant‬‬ ‫‪practical connection to human existence on‬‬
‫‪to him. Accordingly, although the difference‬‬ ‫‪earth, the Torah does not mention them.‬‬
‫‪in size between these massive lights and the‬‬

‫‪11‬‬

Parashat
Noah
In addition to the sin of sexual promiscuity mentioned at the end of the previous section, theft was
The Impending Flood rampant among mankind as well. For this reason, humans, and along with them all animals living on dry
GENESIS 6:97:6 land, were doomed to perish in a flood. Only a few representatives of each species would be saved from
the calamity and form the nucleus of a new world.
9 This is the legacy of Noah, the story of his life in brief. Noah
was a righteous, wholehearted man in his generations; in
contrast to those surrounding him, Noah walked with God.
Noah was connected to God, as he contemplated Him and
lived with an awareness of the Divine. During this period,
when mankind had not yet received God’s commandments,
one’s relationship with God was not expressed in mandated ac-
tions. It is stated about Noah, as well as Hanokh before him and
Abraham after him, that they walked with or before God (�:��,
��:�). This means that God was the subject of their lives, and
they had a special relationship with Him.
10 Noah begot three sons: Shem, Ham, and Yefet.
11 After a brief description of Noah as a private individual, the fo-
Je
cus returns to the history of the world and Noah’s important
is w
role in the unfolding events. The earth was corrupted before
rs
bl vie
God, and the earth was filled with villainy. The absence of
law and order, described above in relation to men taking wom-
he
en as they chose (verse �), was not limited to the sexual sphere.
Pu pre
This corruption also found expression in the manner in which
the powerful exerted control over the weak, as people began to
steal and snatch property from one another without compunc-
re ple
tion. As a result, the very possibility of possession and owner-
ship was eliminated.
Ko m
12 God saw the earth, and behold, it was corrupted, as all
n
flesh corrupted its path upon the earth. People’s lives in the
Sa
environment of the time were apparently quiet and comfort-
able, with abundant food and water.1 However, instead of being
happy with their lot, the people exploited the abundance that
was in easy reach by stealing from one another and refusing
to recognize property laws and social conventions. Limits and
boundaries did not exist for them.
13 God said to Noah: The end of all flesh has come before Me.
According to My reckoning, the end of all living creatures has
arrived, as the earth is filled with villainy because of them;
and behold, I will destroy them with the earth. I will destroy
them together with the earth itself. However, you have been
chosen to continue humanity.
BACKGROUND
:1 | Gopher wood: Some identify the gopher is water-resistant and suitable for shipbuilding.
tree with the cypress, Cupressus, whose wood Others suggest that it is the cedar tree (Onkelos).
Book of Genesis | Chapter  | Noah
Explanations include scientific names of flora and
fauna along with traditional rabbinic commentary
and color pictures
14 Therefore, make for you an ark of the relatively light gopher
wood;B separate compartments shall you make the ark, and
you shall coat it within and without with pitch, a kind of tar
from which asphalt is produced. The tar will serve as a water-
proofing substance.
m
le
sa
ru
Cedar tree Cypress tree
15 And this is how you shall make it: Three hundred cubits
shall be the length of the ark, fifty cubits its breadth, and
thirty cubits its height. This is a huge structure, of exceptional
proportions even in comparison to structures built on land.
16 You shall make a window for the ark, to allow the entrance of
light. And to a cubit shall you complete it at the top; the sides
of the ark shall form a kind of trapezoid, with the roof of the ark
one cubit long. And the entrance of the ark you shall place
in its side, for entering and exiting. Lower, second, and third
stories you shall make it; the ark shall have three floors.
17 And behold, I am bringing the flood [mabbul]. The term
mabbul is commonly translated as flood, based on the context.2
However, it is likely that the word actually means “judgment”
or “sentence.”3 In other words, God is bringing a sentence of
judgment in the form of water upon the earth to destroy all
flesh in which there is the breath of life, from under the
heavens. In those waters, everything that is on the earth,
everything that is generally found on dry land, shall perish.
18 But at this juncture I will keep My covenant with you, which
will be confirmed and fulfilled at a later point (see �:�–��). You
shall come to the ark: you, and your sons, and your wife,
and your sons’ wives with you.
The Septuagint translation renders gopher as
squared and planed.
38
‫ספר בראשית | פרק ו | נח‬

‫פרשת‬

‫נח‬
‫ת‪‬ה ֱֽאל ִ ֹ֖הים ִ ֽה ‪‬ת ַה ֶּל ‪‬ך־נֽ ‪ֹ‬ח׃ ה‬ ‫֚ ֵא ֶּלה ּֽת ‪‬וֹל ֣דֹת נ֔ ‪ֹ‬ח נ֗ ‪ֹ‬ח ִ ֥א ׁיש צַ ִ ֛דּ יק ָּת ִ ֥מים ָהיָ ֖ה ‪ּ‬ב ֽ ֹדר ָֹת֑יו ֶא ָ‬ ‫ט‬

‫ת־חם ו‪ֶ ‬את־יָ ֽפֶ ת׃ וַ ִּת ׁ ּ ָש ֵ ֥חת ָה ָא ֶ֖רץ ִלפ‪ ‬נֵ ֣י ָה ֱֽאל ִ ֹ֑הים‬ ‫ת־ש֖ם ֶא ָ ֥‬ ‫וַ יּ֥ ֶוֹלד נ֖ ‪ֹ‬ח ׁ ‪‬של ׁ ָֹש֣ה ָבנִ ֑ים ֶא ׁ ֵ‬ ‫י‬
‫יא‬
‫ֽי־ה ׁ ‪‬ש ִ ֧חית ּ‪‬כל־‬ ‫נִש ָח ָ֑תה ִּכ ִ‬ ‫ת־ה ָ ֖א ֶרץ ו‪ִ ‬ה ֵּנ֣ה ׁ ‪‬‬ ‫וַ ִּת ָּמ ֵל֥א ָה ָ ֖א ֶרץ ָח ָמֽס׃ וַ ַ ֧יּ ‪‬רא ֱאל ִ ֹ֛הים ֶא ָ‬ ‫יב‬

‫ל־ב ָ ׂש ‪‬ר ָּב֣א‬ ‫ֹאמר ֱאל ִֹ֜הים ‪‬נ֗ ‪ֹ‬ח ֵ ֤קץ ּ‪‬כ ָּ‬ ‫וַ יּ֨ ֶ‬ ‫ל־ה ָ ֽא ֶרץ׃‬ ‫שר ֶאת־דַּ ‪‬ר ּ֖כוֹ ַﬠ ָ‬ ‫ָּב ָ ׂ ֛‬ ‫יג‬

‫ת־ה ָ ֽא ֶרץ׃ ֲﬠ ֵ ׂש֤ה ‪‬ל ָ ‪‬ך‬ ‫יתם ֶא ָ‬ ‫נֵיה֑ם ו‪ִ ‬הנ‪ִ ‬נ֥י ַמ ׁ ‪‬ש ִח ָ ֖‬ ‫י־מ ‪‬ל ָ ֥אה ָה ָ ֛א ֶרץ ָח ָמ֖ס ִמ ּ ‪‬פ ֶ‬ ‫‪‬לפָ ֔ ַני ִּכ ָ ֽ‬ ‫יד‬

‫‪m‬‬
‫ת‪‬ה ֵּת ָב֑ה ו‪ָ ‬כֽפַ ‪‬ר ָּ ֥ת א ָ ֹ֛ת ּה ִמ ַּב֥יִ ת ו ִּמ ֖חוּץ ַּב ּֽכֹפֶ ר׃ ו‪ֶ֕ ‬זה‬ ‫שה ֶא ַ‬ ‫ֵּת ַב֣ת ֲﬠצֵ י־ג֔ ֹפֶ ר ִק ִּנ֖ים ַּ ֽת ֲﬠ ֶ ׂ ֣‬ ‫טו‬

‫‪le‬‬
‫שר ַּ ֽת ֲﬠ ֶ ׂש֖ה א ָ ֹ֑ת ּה ׁ ‪‬ש ֧ל ֹׁש ֵמ ֣אוֹת ַא ָּ֗מה ֚א ֶֹרך‪ַ ‬ה ֵּת ָ֔בה ֲח ִמ ׁ ּ ִש֤ים ַא ָּמ ‪‬ה ‪‬ר ‪‬ח ָּ֔ב ּה ו ׁ ‪ּ‬של ׁ ִ ֹ֥שים‬ ‫ֲא ׁ ֶ ֥‬

‫‪sa‬‬
‫ל‪‬א ָּמ ‪‬ה ‪ּ‬ת ַכ ֶּל ָּ֣נה ִמ ‪‬ל ַ֔מ ‪‬ﬠ ָלה וּפֶ ַ֥תח ַה ֵּת ָב֖ה‬ ‫שה ַל ֵּת ָ֗בה ו‪ֶ ‬א ַ‬ ‫וֹמ ָ ֽת ּה׃ צ֣ ַֹהר ׀ ַּ ֽת ֲﬠ ֶ ׂ ֣‬ ‫ַא ָּמ֖ה ֽק ָ‬

‫‪ru‬‬
‫טז‬

‫‪Je‬‬
‫ת‪‬ה ַּמ ּ֥בוּל ַ֙מיִ ‪‬ם‬ ‫ש ָה׃ וַ ֲֽא ֗ ִני ִהנ‪ ‬נִי‪ֵ ‬מ ִ֨ביא ֶא ַ‬ ‫‪ּ‬בצִ דָּ ֣ ּה ָּת ִ ׂ ֑שים ַּת ‪‬ח ִּת ִיּ֛ם ׁ ‪‬ש ִנִיּ֥ם ו ׁ ‪ּ‬ש ִל ׁ ִ ֖שים ַּ ֽת ֲﬠ ֶ ׂ ֽ‬ ‫יז‬
‫‪is w‬‬

‫ר‪‬ב ָ ֖א ֶרץ‬ ‫ר־ב ‪‬וֹ ֣רו ‪ּ‬ח ַח ִ֔יּים ִמ ַּ ֖ת ַחת ַה ׁ ּ ָש ָמ֑יִ ם ּ֥כֹל ֲא ׁ ֶש ָּ‬ ‫ל־ב ֗ ָ ׂשר ֲא ׁ ֶש ּ‬ ‫‪‬ה ָ ֔א ֶרץ ‪‬ל ׁ ַש ֵ ֣חת ּ‪‬כ ָּ‬‫ַﬠ ָ‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫ּנ‪‬שי־‬ ‫ל־ה ֵּת ָ֔בה ַא ָּ֕תה ו ָּבנֶ ֛יךָ ו‪ִ ‬א ׁ ‪‬ש ‪ּ‬תךָ ֥ ו ׁ ֵ ֽ‬‫את ֶא ַ‬ ‫יתי ִא ָּ ֑ת ‪‬ך ו ָּב ָ ‪‬‬ ‫ת־ב ִר ִ ֖‬‫יִג‪ ‬וָ ֽע׃ וַ ֲֽה ִ ֽקמ ִ ֹ֥תי ֶא ‪ּ‬‬
‫‪Pu pre‬‬

‫יח‬
‫‪re ple‬‬

‫רש״י‬
‫ׁ ֶש ּל ֹא יָ ִר ‪‬יח ֵר ‪‬יח ַרע ׁ ֶשל ז ֶֶפ‪ָ ֲ ,‬בל ָּכאן ִמ ּ ְפ‪ֵ‬י ֹ‬
‫חזֶק ַה ּ ַמיִ ם‬ ‫יב ׀ ִּכי ִה ׁ ְש ִחית ָּכל ָּב ָ ׂשר‪ִ ֲ .‬פ ּלוּ ְ ּב ֵה ָמה ַחיָּ ה ָועוֹף ִ‪‬ז ְָק ִקין‬ ‫הוֹאיל ו ְִהז ְִּכירוֹ ִס ּ ֵפר‬ ‫ט ׀ ֵא ֶּלה ּת ְוֹלדֹת נ ‪ֹ‬ח נ ‪ֹ‬ח ִא ׁיש צַ דִּ יק‪ִ .‬‬
‫‪Ko m‬‬

‫וּמחוּץ‪:‬‬ ‫ז ּ ְִפ ָת ּה ִמ ַ ּביִ ‪ִ ‬‬ ‫לְ ׁ ֶש ֵא ָי‪‬ן ִמ ָי‪‬ן‪:‬‬ ‫ְ ּב ׁ ִש ְבחוֹ‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪” :‬ז ֵֶכר צַ ִ ּדיק לִ ְב ָר ָכ‪) ”‬משלי י‪ ,‬ז(‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‪,‬‬
‫‪n‬‬

‫טוֹבים‪:‬‬ ‫יקים ַמ ֲﬠ ִ ׂשים ִ‬ ‫דוֹת ֶיהם ׁ ֶשל ַצ ִ ּד ִ‬ ‫לִ ּ ֶמ ְדךָ ׁ ֶש ִע ַּקר ּ‪‬וֹלְ ֵ‬
‫‪Sa‬‬

‫טוֹבה‬ ‫‪‬וֹמ ִרים ֶ‪ֶ ‬בן ָ‬ ‫‪‬וֹמ ִרים ַח ּלוֹן‪ְ ,‬ו ׁיֵש ְ‬ ‫טז ׀ צ ַֹהר‪ׁ .‬יֵש ְ‬ ‫מוֹצא ְזנוּ‪,‬‬ ‫ֵ‬ ‫יג ׀ ֵקץ ָּכל ָּב ָ ׂשר‪ָּ .‬כל ָמקוֹם ׁ ֶש ַא ּ ָתה‬
‫ירה לָ ֶ‪‬ם‪ :‬וְ ֶאל ַא ָּמה ְּת ַכ ֶּל ָּנה ִמ ְל ַמ ְﬠ ָלה‪ִּ .‬כ ּסוּיָ ּה‬ ‫ַה ּ ְמ ִא ָ‬ ‫ְּבדֹר ָֹתיו‪ׁ .‬יֵש ֵמ ַרבּ ֵוֹתינוּ דּ ְוֹר ׁ ִשים ‪‬וֹתוֹ לְ ׁ ֶש ַבח‪ָּ :‬כל ׁ ֶש ֵּכן‬
‫טוֹבים ְו ָר ִעים‪ִּ :‬כי‬ ‫ְהוֹרגֶת ִ‬ ‫ַא ְ‪ּ ַ ‬ד ְרלָ ְ‬
‫מוּסיָ ‪ּ ָ ‬ב ָאה לָ עוֹלָ ם ו ֶ‬ ‫יוֹתר‪ .‬ו ְׁיֵש ׁ ֶשדּ ְוֹר ׁ ִשים‬ ‫יקים ָהיָה ַצ ִ ּדיק ֵ‬ ‫ִא ּלוּ ָהיָה ְ ּבדוֹר ַצ ִ ּד ִ‬
‫עוֹמד ַעל ַ‪ָ ּ ‬מה‪,‬‬ ‫ְמ ׁ ֻש ּ ָפע ְועוֹלֶ ‪ַ ‬עד ׁ ֶשהוּא ָק ָצר ִמ ּ ְל ַמ ְעלָ ‪ְ ‬ו ֵ‬ ‫ָמ ְל ָאה ָה ָא ֶרץ ָח ָמס‪ .‬ל ֹא ‪ְֶ ‬ח ּ ַ‪‬ם ְ ּג ַזר ִ ּד ָינם ֶ‪ָ ּ ‬לא ַעל‬
‫וּמ ָּכאן‪ְּ :‬בצִ דָּ ּה ָּת ִ ׂשים‪.‬‬ ‫ְּכ ֵדי ׁ ֶשיָּ זוּבוּ ַה ּ ַמיִ ם לְ ַמ ָּטה ִמ ָּכאן ִ‬ ‫אוֹתוֹ לִ גְ ‪ַ‬אי‪ :‬לְ ִפי דּ וֹרוֹ ָהיָה ַצ ִ ּדיק‪ ,‬ו ְִא ּלוּ ָהיָה ְ ּבדוֹרוֹ ׁ ֶשל‬
‫ֵאתי‬‫”כצ ִ‬ ‫דוֹמה לוֹ‪ְּ :‬‬ ‫ַה ָ ּג ֵזל‪ֶ :‬את ָה ָא ֶרץ‪ְּ .‬כמוֹ ִמן ָה ָא ֶרץ‪ְ ,‬ו ֶ‬ ‫ַא ְב ָר ָהם ל ֹא ָהיָה ‪ְֶ ‬ח ׁ ָשב לִ ְכלוּם‪ֶ :‬את ָה ֱאל ִֹהים ִה ְת ַה ֶּל ְך‬
‫ׁ ֶש ּל ֹא יִ ּ ְפלוּ ְ ּג ׁ ָש ִמים ָ ּב ּה‪ַּ :‬ת ְח ִּתיִּ ם ׁ ְשנִיִּ ם ו ׁ ְּש ִל ׁ ִשים‪ָ ׁ .‬של ֹׁש‬ ‫”חלָ ‪ֶ ‬ת ַרגְלָ יו”‬ ‫ֶאת ָה ִעיר” )שמות ט‪ ,‬כט( ִמן ָה ִעיר‪ָ .‬‬
‫ֲעלִ יּוֹת זוֹ ַעל ַ ּגב זוֹ‪ֶ ,‬עלְ יוֹ‪ִ‬ים לָ ָא ָדם ֶ‪ְ ‬מ ָצ ִעיִּ ים לִ ְמדוֹר‬ ‫”‪ֶ ׁ ‬שר ִה ְ‪ַ ‬ה ּ ַל ְכ ּ ִתי לְ ָפ‪ָ‬יו” )ל‪‬לן‬ ‫‪‬וֹמר‪ֲ :‬‬ ‫נ ‪ֹ‬ח‪ְ .‬וּב ַא ְב ָר ָהם הוּא ֵ‬
‫”‪‬ת ָה ָא ֶרץ”‪ִ ,‬עם‬ ‫)מלכים ‪ ‘‬טו‪ ,‬כג( ִמן ַרגְלָ יו‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‪ֶ ,‬‬ ‫כד‪ ,‬מ(‪ֹ ,‬ח ָהיָה ָצ ִריךְ ַס ַעד לְ ָ‪ְ ‬מכוֹ‪ָ ֲ ,‬בל ַ‪ְ ‬ב ָר ָהם ָהיָה‬
‫ַה ְ ּב ֵהמוֹת ּ ַ‪ְ ‬ח ּ ִ‪‬יִּ ים לְ ז ֶֶבל‪:‬‬ ‫ָה ָא ֶרץ‪ֶ ׁ ,‬ש ַאף ׁ ְשל ׁ ָֹשה ְט ָפ ִחים ׁ ֶשל ע ֶֹמק ַה ּ ַמ ֲח ֵר ׁ ָשה ִ‪ּ ‬מוֹחוּ‬ ‫וּמ ַה ּ ֵלךְ ְ ּב ִצ ְדקוֹ ֵמ ֵאלָ יו‪ִ :‬ה ְת ַה ֶּל ְך‪ .‬לְ ׁשוֹן ָע ָבר‪ְ .‬וזֶהוּ‬ ‫ִמ ְ‪ַ ‬חזֵּ ק ְ‬
‫‪‬וֹ‪‬ם‬‫מוּכן לְ ַ‪ְ ‬ס ִּכים ִעם ָ‬ ‫יז ׀ וַ ֲאנִי ִהנְ נִי ֵמ ִביא‪ִ .‬ה ְנ‪ִ‬י ָ‬ ‫ו ְִנ ַּט ׁ ְש ְּט ׁשוּ‪:‬‬ ‫ׁ ִש ּמ ׁ ָוּש ּה ׁ ֶשל לָ ֶמ״ד ְ ּבלָ ׁשוֹן ָּכ ֵבד‪ְ ,‬מ ׁ ַש ּ ֶמ ׁ ֶשת לְ ַ‪ּ ָ ‬בא וּלְ ׁ ֶש ָע ַבר‬
‫נוֹש ִּכי ִ‪‬ז ְְּכ ֶרנּוּ” )‪‬הלים ח‪ ,‬ה(‪ַ :‬מ ּבוּל‪.‬‬ ‫”מה ֱ‪ׁ ‬‬ ‫ׁ ֶשזֵּ ְרזוּ‪ִ‬י ְּכ ָבר‪ָ :‬‬ ‫יד ׀ ֲﬠ ֵ ׂשה ְלךָ ֵּת ַבת‪ַ .‬ה ְר ֵ ּבה ֶר ַוח ו ְַה ָ ּצלָ ‪ ‬לְ ָפ‪ָ‬יו‪ְ ,‬ולָ ּ ָמה‬ ‫ְ ּבלָ ׁשוֹן ֶ‪ָ ‬חד‪” :‬קוּם ִה ְ‪ַ ‬ה ּ ֵלךְ ” )ל‪‬לן יג‪ ,‬יז( לְ ַ‪ּ ָ ‬בא‪ִ ,‬‬
‫”ה ְ‪ַ ‬ה ּ ֶלךְ‬
‫הוֹביל ֶ‪‬ת ַה ּכֹל ִמן‬‫ׁ ֶש ִ ּב ּ ָל‪ֶ ‬ת ַה ּכֹל‪ֶ ׁ ,‬ש ִ ּבלְ ֵ ּבל ֶ‪‬ת ַה ּכֹל‪ֶ ׁ ,‬ש ִ‬ ‫ִה ְט ִריחוֹ ְ ּב ִב‪ְ‬יָן זֶה? ְּכ ֵדי ׁ ֶשיִּ ְר‪‬וּהוּ ַ‪ֵ ׁ ְ ‬שי דּ וֹר ַה ּ ַמבּ וּל‬ ‫”ה ְ‪ַ ּ ‬פ ּ ֵלל ְ ּב ַעד ֲע ָב ֶדיךָ ” )שמואל ‪ ‘‬יב‪ ,‬יט(‬ ‫‪ֹ‬ח” לְ ׁ ֶש ָע ַבר; ִ‬
‫ַ‬
‫״טוֹפ‪ָ‬א״‪ֶ ׁ ,‬ש ֵה ִציף‬
‫ָ‬ ‫בוֹה לַ ָ ּ‪‬מוּךְ ‪ְ .‬וזֶהוּ ׁ ֶש ּ ִ‪ְ ‬ר ֵ ּגם ‪‬וּ‪ְְ ‬קלוֹס‪:‬‬‫ַה ָ ּג ּ‪‬‬ ‫ָעסוּק ָ ּב ּה ֵמ ָאה ו ְֶﬠ ְ ׂש ִרים ׁ ָש‪ ָ‬ו ְׁש ֲוֹאלִ ין ‪‬וֹתוֹ‪ַ :‬מה זֹּאת לְ ךָ ?‬ ‫”וּבא ו ְִה ְ‪ַ ּ ‬פ ּ ֵלל ֶ‪‬ל ַה ַ ּביִ ‪ַ ‬הזֶּ ה” )מלכים ‪ ‘‬ח‪ ,‬מב(‬ ‫לְ ַ‪ּ ָ ‬בא‪ָ ,‬‬
‫ֶאת ַה ּכֹל ו ֱֶה ִב ָי‪‬ם לְ ָב ֶבל ׁ ֶש ִהי‪ֲ ‬ע ָ‬
‫מוּקה‪ ,‬לְ ָכךְ ‪ְִ ‬ק ֵר‪‬ת‬ ‫דוֹש ָ ּברוּךְ הוּא לְ ָ‪ִ ‬בי‪ַ ‬מבּ וּל‬ ‫‪‬וֹמר לָ ֶ‪‬ם‪ָ :‬ע ִתיד ַה ָּק ׁ‬ ‫וְהוּא ֵ‬ ‫הוֹפכוֹ לְ ַ‪ּ ָ ‬בא‪:‬‬
‫ֹ‪‬שוֹ ְ‬ ‫לְ ׁשוֹן ָע ָבר‪ּ ֶ ,‬לָא ׁ ֶש ַהוָּ י״ו ׁ ֶש ְ ּבר ׁ‬
‫ׁ ִ’ש ְ‪ָ ‬ער’‪ֶׁ ,‬ש ָּכל ֵמ ֵתי ַמבּ וּל ִנ ְ‪ֲ ‬ערוּ לְ ׁ ָשם‪:‬‬ ‫לָ עוֹלָ ם‪ ,‬וּלַ י ׁיָשוּבוּ‪ֲ :‬ﬠצֵ י גֹפֶ ר‪ָּ .‬כךְ ׁ ְשמוֹ‪ .‬וְלָ ּ ָמה ִמ ּ ִמין זֶה?‬
‫דוֹרים‬ ‫ַעל ׁ ֵשם ָ ּג ְפ ִרי‪ֶ ׁ ‬ש ִ ּ‪‬גְ ַזר ֲעלֵ ֶיהם לִ ּ ָמחוֹת בּ וֹ‪ִ :‬ק ּנִים‪ְ .‬מ ִ‬ ‫בוֹדה ָז ָרה‪ְּ ,‬כמוֹ‪ֶ ּ :‬‬
‫”פן‬ ‫יא ׀ וַ ִּת ּׁ ָש ֵחת‪ .‬לְ ׁשוֹן ֶע ְר ָוה ַו ֲע ָ‬
‫יח ׀ וַ ֲה ִקמ ִֹתי ֶאת ְּב ִר ִיתי‪ּ ְ .‬ב ִרי‪ָ ‬היָה ָצ ִריךְ ַעל ַה ּ ֵפרוֹת‬
‫דוֹרים לְ ָכל ְ ּב ֵה ָמה ְו ַחיָּ ה‪ַּ :‬ב ּכֹפֶ ר‪ֶ .‬ז ֶפת ִ ּבלְ ׁשוֹן ֲ‪ַ ‬ר ּ ִמי‪.‬‬ ‫ְמ ִ‬ ‫”כי ִה ׁ ְש ִחי‪ָּ ‬כל ָ ּב ָ ׂשר” )ל‪‬לן פסוק‬‫ּ ַ‪ְ ׁ ‬ש ִח‪‬וּן” )דברים ד‪ ,‬טז(‪ִּ ,‬‬
‫ׁ ֶש ּל ֹא יֵ ָר ְקבוּ וְיֵ ָע ְפ ׁשוּ‪ ,‬ו ׁ ְֶש ּל ֹא ַיַה ְרגוּהוּ ְר ׁ ָש ִעים ׁ ֶש ַ ּבדּ וֹר‪ַ :‬א ָּתה‬
‫וּמ ִצינוּ ַ ּב ּ ַ‪‬לְ מוּד ֻּ’כ ְפ ָר‪ּ ְ .’‬ב ֵ‪ָ ‬בתוֹ ׁ ֶשל מ ׁ ֶֹשה‪ַ ,‬על יְ ֵדי ׁ ֶש ָהיוּ‬ ‫ָ‬ ‫יב(‪ :‬וַ ִּת ָּמ ֵלא ָה ָא ֶרץ ָח ָמס‪ּ ָ .‬גזֵל‪:‬‬
‫ו ָּבנֶיךָ וְ ִא ׁ ְש ְּתךָ ‪ָ .‬ה ֲא ָ‪ִ ׁ‬שים לְ ַבד ו ְַה ָ ּ‪ִ ׁ‬שים לְ ַבד‪ִ ,‬מ ָּכאן ׁ ֶש ּ‪ֶֶ ‬א ְסרוּ‬
‫ְ ּב ַ‪ְ ׁ ‬ש ִמ ׁיש ַה ּ ִמ ָּטה‪:‬‬ ‫ַה ּ ַמיִ ם ּ ָ‪ִ ׁ ‬שים‪ּ ַ ,‬דיָּ ּה ְ ּבח ֶֹמר ִמ ִ ּב ְפ‪ִ‬ים ְוז ֶֶפת ִמ ַ ּבחוּץ‪ְ ,‬ועוֹד ְּכ ֵדי‬

‫‪39‬‬
 Title and brief summary give an Book of Exodus | Chapter 1 | Beshalah
overview to the entire narrative
Parashat
Beshalah
Certain commandments were enumerated before and after the account of the plague of the
The Beginning of the Journey in firstborn and the exodus from Egypt, in order to imprint the memory of these great events
the Wilderness on the consciousness of the Jewish people for all time. The Torah now returns to the story
EXODUS 13:1722 of the children of Israel, describing the beginning of their journey into the wilderness. Here,
the people’s first campsites are briefly enumerated, as well as certain matters concerning their
general route and manner of travel. The Torah also notes the fulfillment of the promise made
to Joseph, that his bones would be returned from Egypt.

17 It was, in Pharaoh’s sending forth the people, that God did you shall bring my bones up from here, from Egypt, with
not guide them via the land of the Philistines, along the you.
Mediterranean coast, although it was near, for God said: 20 They, the Israelites, traveled from a place called Sukot; alter-

m
Lest the people reconsider when they see war. Although the natively, from a place where there were booths [sukkot], and

le
Philistines were not a large nation, they were militarily power- they encamped in Etam, at the edge of the wilderness. Until
ful. Passing through their land risked a war which might have this point, the Israelites traveled in fertile areas that were part

sa
caused the Israelites to reverse course and return to Egypt. of Egypt or Goshen. Now, they begin to travel in uninhabited
18 God led the people circuitously, via the wilderness of areas.

ru
the Red Sea. Instead of turning northward, toward the 21 So that they could navigate the desert, an angel of the LordD

Je
Mediterranean coastline, God led them southeast. And the was going before them by day in a pillar of cloud to guide
is w
children of Israel came up armed from the land of Egypt, them on the way. They followed the cloud, which represented
as they assumed that they would eventually be forced to fight.2 the glory of God. And by night He would go with them in a
rs
bl vie

God decided that they were not yet ready to stand in battle, and pillar of fire to illuminate for them, to go day and night. It is
he

He therefore guided them on a path that would avoid direct unclear whether the Israelites actually traveled by night. In any
Pu pre

confrontation with the Philistines. event, the pillar of fire gave them the ability to do so.4
19 Moses took the bones of Joseph with him, for he, Joseph, 22 The pillar of cloud by day and the pillar of fire by night
had administered an oath to the children of Israel, the chil- would not move from before the people. The Israelites did
re ple

dren of Jacob,3 or the Israelites in general, saying: God will re- not know where they were traveling; these two pillars repre-
member and redeem you; and when this occurs, I request that sented God’s guiding hand in the wilderness.
Ko m
n

When God struck Egypt with the plagues, the Israelites remained on the periphery. They stayed in
The Israelites at the Red Sea
Sa

their dwellings, and they did not witness with their own eyes the wonders that Moses performed
EXODUS 14:131 in God’s name. Only at the Red Sea do Israel witness these miraculous events to their full dramatic
extent. Furthermore, unlike the plagues that descended on Egypt within their borders, the occurrences
described here come with sudden, quick intensity. This is also a defining moment for Moses in his
capacity as leader and redeemer in the eyes of the people.

14 1 The Lord spoke to Moses, saying: at the time. The name Pi is Egyptian. It is located between
2 Speak to the children of Israel, that they return in the direc- Migdol and the Red Sea, before the pagan god Baal Tzefon.BD
tion of Egypt and encamp before Pi HaHirot,B a famous place Opposite it you shall encamp, by the sea. On their way to

13:21 | The Lord: God appears in the world
by way of angels or messengers (see Rashi;
Rashbam; Ramban; Ĥizkuni; Bekhor Shor
4:9). The verse below (4:9) describes the
DISCUSSION
movements of this pillar, and there it is referred
to as an angel.
1:2 | Baal Tzefon: This may be a reference to
Set, Egyptian god of the desert, darkness, and
destruction. Over the course of many genera-
tions the Egyptians did not know how to relate
to the God of Israel, and where to place Him
within their pantheon. They saw Him as a local

356
 ‫ספר שמות | פרק יד | בשלח‬

‫פרשת‬

‫בשלח‬
‫ת‪‬ה ָﬠ ֒ם ו‪ֽ ‬ל ֹא‪‬נָ ָ ֣חם ֱאל ִֹ֗הים ֚ דֶּ ֶרך‪֣ ֶ ‬א ֶרץ ּ ‪‬פ ִל ׁ ‪‬ש ִּ֔תים ִּכ֥י ָק ֖רוֹב ֑הוּא‬ ‫י‪‬הי ‪ּ‬ב ׁ ַש ַּל֣ח ּ ַפ ‪‬רע ֹ֮ה ֶא ָ‬ ‫וַ ִ֗‬ ‫יז‬

‫ן־יִנ ֵ ֥חם ָה ָﬠ֛ם ִּב ‪‬רא ָ ֹ֥תם ִמ ‪‬ל ָח ָמ֖ה ו‪ָ ׁ ‬ש֥ב ּו ִמצ‪ֽ ָ ‬רי‪ָ ‬מה׃ וַ יַּ ֵּ֨סב ֱאל ִ ֹ֧הים ׀‬ ‫ִּכ֣י ׀ ָא ַ ֣מר ֱאל ִֹ֗הים ּ ֶפ ָּ‬ ‫יח‬

‫ם־סוּף וַ ֲֽח ֻמ ׁ ִ ֛שים ָﬠ ֥ל ּו ‪‬בנֵ ֽי־יִ ‪ׂ ‬ש ָר ֵא֖ל ֵמ ֶ ֥א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ יִּ ַ ּ ֥קח‬ ‫ת־ה ָﬠ֛ם דֶּ ֥ ֶר ‪‬ך ַה ִּמ ‪‬ד ָּב֖ר יַ ֑‬
‫ֶא ָ‬ ‫יט‬

‫אמֹר ּ ָפ ֨קֹד‬ ‫ת־בנֵ ֤י יִ ‪ׂ ‬ש ָר ֵאל‪ֵ ‬ל ֔‬ ‫יוֹס֖ף ִﬠ ּ֑מוֹ ִּכי‪ַ ‬ה ׁ ‪‬ש ֵּ֨ב ‪‬ﬠ ִה ׁ ‪‬ש ִּ֜ב ‪‬יﬠ ֶא ‪ּ‬‬ ‫ת‪‬ﬠצ‪֥ ‬מוֹת ֵ‬ ‫ֹשה ֶא ַ‬ ‫מֶׁ֛‬
‫ת‪‬ﬠצ‪ ‬מ ַ ֹ֛תי ִמזֶּ ֖ה ִא ‪ּ‬ת ֶכֽם׃ וַ יִּ ‪‬ס ֖ﬠ ּו ִמ ֻּס ּ֑כֹת וַ יּ‪ֲ ‬חנ֣ ּו‬ ‫יתם ֶא ַ‬ ‫יִפ‪֤ ‬קֹד ֱאל ִֹהי ‪‬ם ֶא ‪‬ת ֶ֔כם ו‪ַ ‬ה ֲֽﬠ ִל ֶ ֧‬ ‫כ‬

‫‪m‬‬
‫‪Linguistic‬‬ ‫יוֹמם ‪ּ‬ב ַﬠ ּ֤מוּד ָﬠנָ ‪‬ן ַלנ‪ ‬ח ָ ֹ֣תם ַהדֶּ ֔ ֶר ‪‬ך‬ ‫נֵיהם ָ֜‬ ‫‪‬ב ֵא ָ֔תם ִּב ‪‬קצֵ ֖ה ַה ִּמ ‪‬ד ָּבֽר׃ וַ ֽיהו֡ ה ה ֵֹל ‪ ‬ך ִלפ‪ֶ֨ ‬‬ ‫כא‬

‫‪le‬‬
‫‪explanations of‬‬

‫‪sa‬‬
‫‪names, places and‬‬ ‫יוֹמם‬ ‫ֽי‪‬לה׃ ֽל ֹא־יָ ִ֞מ ׁיש ַﬠ ּ֤מוּד ֶה ָֽﬠנָ ‪‬ן ָ֔‬ ‫יוֹמם וָ ָל ָ‬ ‫ו‪֛ ַ ‬לי ָ‪‬לה ‪ּ‬ב ַﬠ ּ֥מוּד ֵ ֖א ׁש ‪‬ל ָה ִ ֣איר ָל ֶה֑ם ָל ֶל ֶ֖כת ָ ֥‬ ‫כב‬
‫‪phrases provide‬‬

‫‪ru‬‬
‫‪historical context‬‬ ‫֑י‪‬לה ִלפ‪ ‬נֵ ֖י ָה ָﬠֽם׃‬ ‫ו‪ַ ‬ﬠ ּ֥מוּד ָה ֵ ֖א ׁש ָל ָ‬
‫‪Je‬‬
‫‪and offer the reader‬‬
‫ל־בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵא ֒ל ו‪ ‬יָ ׁ ֗ ֻשב ּו ו‪ ‬י‪ֲ ‬חנ ּ‪‬ו ִלפ‪ ‬נֵי‪ִ ּ ‬פ֣י ַה ִֽח ֔ירֹת‬
‫אמֹר׃ דַּ ֵּב ֮ר ֶא ‪ּ‬‬ ‫ֹשה ֵּל ֽ‬ ‫וַ ַי‪‬ד ֵּב֥ר יהו֖ ה ֶאל־מ ׁ ֶ ֥‬ ‫יד‬
‫‪is w‬‬
‫א‬
‫‪a broad worldview‬‬ ‫ב‬
‫‪rs‬‬
‫‪bl vie‬‬

‫רש״י‬
‫‪he‬‬
‫‪Pu pre‬‬

‫וּמי הוּא‬ ‫‪‬וֹ‪ֶ ‬כם‪ַ ,‬ף ָּכאן לְ ַ‪‬נ ָ‬

‫ְחוֹ‪‬ם ַעל יְ ֵדי ׁ ָשלִ ‪‬יח‪ִ .‬‬ ‫ְּכמוֹ לְ ַ‪ְ ‬ר ְ‬ ‫ָ ּד ָבר ַ‪ֵ ‬חר‪” ,‬ו ֲַח ֻמ ׁ ִשים"‪ְ ,‬מ ֻח ּ ָמ ִׁשים‪ָ ֶ ,‬חד ֵמ ֲח ִמ ּׁ ָשה יָ צְאוּ ו ְַא ְר ָ ּב ָע‪‬‬ ‫יז ׀ וַ יְ ִהי ְּב ׁ ַש ַּלח ּ ַפ ְרעֹה‪ .‬וְ ל ֹא נָ ָחם‪ְָ  .‬גָ ם‪ְּ ,‬כמוֹ‪” :‬לֵ ךְ ‪ְֵ ‬חה‬
‫דוֹש ָ ּברוּךְ הוּא ִ ּב ְכבוֹדוֹ מוֹלִ יכוֹ‬ ‫ַה ּׁ ָשלִ ‪‬יח? ַע ּמוּד ֶה ָע ָ‪‬ן‪ ,‬ו ְַה ָּק ׁ‬ ‫ֲחלָ ִקים ֵמתוּ ִ ּב ׁ ְשל ׁ ֶֹשת יְ ֵמי ֲ‪ֵ ‬פלָ ‪:‬‬ ‫”ב ִה ְ‪ַ ‬ה ּ ֶל ְכךָ ּ ַ‪ְֶ ‬חה ‪ָֹ ‬ךְ "‬ ‫ֶאת ָה ָעם" )ל‪‬לן לב‪ ,‬לד(‪ּ ְ ,‬‬
‫ְחוֹ‪‬ם ַעל‬ ‫וּמ ָּכל ָמקוֹם ֶ‪‬ת ַע ּמוּד ֶה ָע ָ‪‬ן ֵה ִכין לְ ַ‪‬נ ָ‬ ‫ֵיהם‪ִ ,‬‬ ‫לִ ְפ‪ֶ ‬‬ ‫נוֹח לָ ׁשוּב ְ ּבאוֹתוֹ ַה ֶ ּד ֶרךְ‬ ‫)משלי ו‪ ,‬כב(‪ִּ :‬כי ָקרוֹב הוּא‪ְ .‬ו ‪‬‬
‫‪re ple‬‬

‫ֵיהם‪ .‬וְלָ ּ ָמה ל ֹא‬ ‫יט ׀ ַה ׁ ְש ֵּב ‪‬ﬠ ִה ׁ ְש ִּב ‪‬יﬠ‪ִ .‬ה ׁ ְש ִ ּב ָ‬
‫יעם ׁ ֶשיַּ ׁ ְש ִ ּביעוּ לִ ְב‪ֶ ‬‬
‫יָ דוֹ‪ֶ ׁ ,‬ש ֲה ֵרי ַעל יְ ֵדי ַע ּמוּד ֶה ָע ָ‪‬ן ֵהם הוֹלְ ִכים‪ַ .‬ע ּמוּד ֶה ָע ָ‪‬ן‬ ‫וּמ ְד ְר ׁ ֵשי ַ‪ּ ָ ‬ג ָדה יֵ ׁש ַה ְר ֵ ּבה‪ִּ :‬ב ְרא ָֹתם ִמ ְל ָח ָמה‪.‬‬ ‫לְ ִמ ְצ ַריִ ם‪ִ .‬‬
‫לְא ֶרץ ְּכ ַ‪ַ ‬ען ִמיָּ ד ְּכמוֹ ׁ ֶש ִה ׁ ְש ִ ּב ‪‬יע יַ ֲעקֹב?‬ ‫יִּשאוּהוּ ֶ‬ ‫ִה ׁ ְש ִ ּב ‪‬יע לְ ָב‪ָ‬יו ׁ ֶש ָּ ׂ‬
‫‪‬וֹרוֹ‪‬ם ַה ֶ ּד ֶרךְ ‪:‬‬
‫ָ‬ ‫לְאוֹרה ֶ‪ּ ‬לָא לְ‬
‫ָ‬ ‫ֵאינוֹ‬ ‫ְּכגוֹן ִמלְ ֶח ֶמת ”וַ יֵּ ֶרד ָה ֲע ָמלֵ ִקי ו ְַה ְּכ ַ‪ֲ ‬ע‪ִ‬י״ וְגוֹ׳ )במדבר יד‪,‬‬
‫יוֹסף‪ִֲ :‬י ׁ ַש ּ ִליט ָהיִ ִי‪‬י ְ ּב ִמ ְצ ַריִם ו ְָהיָה ִס ּ ֵפק ְ ּביָ ִדי לַ ֲﬠשׂ וֹ‪,‬‬ ‫ָא ַמר ֵ‬
‫‪Ko m‬‬

‫יפם‬ ‫מה(‪ִ ,‬ם ָהלְ כוּ ֶ ּד ֶרךְ ׁ ָיָשר ָהיוּ חוֹז ְִרים‪ַ .‬מה ִ‪‬ם ְּכ ׁ ֶש ִה ִּק ָ‬
‫”ע ּמוּד ֶה ָע ָ‪‬ן ָ‬
‫יוֹמם‬ ‫דוֹש ָ ּברוּךְ הוּא ֶ‪‬ת ַ‬ ‫יָמ ׁיש‪ַ .‬ה ָּק ׁ‬ ‫כב ׀ ל ֹא ִ‬ ‫ֲא ָבל ָ ּב‪ַ‬י ל ֹא יַ ּ‪ִ‬יחוּם ִמ ְצ ִרים לַ ֲﬠשׂ וֹ‪ ,‬לְ ָכךְ ִה ׁ ְש ִ ּב ָיעם לִ ְכ ׁ ֶש ּיִּג ֲָאלוּ‬
‫‪n‬‬

‫ֹ‪‬ש ְו ָ‪ׁ ‬ש ָוּבה ִמ ְצ ָר יְ ָמה"‬ ‫ֶ ּד ֶר ךְ ְמ ֻע ָּק ם ָ‪ְ ‬מרוּ‪ ָ ְ ּ ”ִ :‬ר ׁ‬
‫‪Sa‬‬

‫ְו ַע ּמוּד ָה ֵא ׁש לָ יְ לָ ‪ַ ,"‬מ ּגִיד ׁ ֶש ַע ּמוּד ֶה ָע ָ‪‬ן ַמ ׁ ְשלִ ים לְ ַע ּמוּד‬ ‫יִּשאוּהוּ‪ :‬וְ ַה ֲﬠ ִ‪ֶ ‬יתם ֶאת ַﬠצְ מ ַֹתי ִמזֶּ ה ִא ְּת ֶכם‪ֶ .‬‬
‫לְא ָחיו‬ ‫וְיֵצְאוּ ִמ ּׁ ָשם ׁ ֶש ָּ ׂ‬
‫וּטה ַעל ַ‪ַ ‬ח‪ַּ ‬כ ּ ָמה ְו ַכ ּ ָמה‪:‬‬ ‫יכם ִ ּב ְפ ׁש ָ‬
‫)שם פסוק ד(‪ִ ,‬ם הוֹלִ ָ‬
‫ָה ֵא ׁש ְו ַע ּמוּד ָה ֵא ׁש ַמ ׁ ְשלִ ים לְ ַע ּמוּד ֶה ָע ָ‪‬ן‪ֶ ׁ ,‬ש ַעד ׁ ֶש ּל ֹא ׁ ְיִש ַקע‬ ‫ִה ׁ ְש ִ ּב ‪‬יע ֵּכן‪ ,‬לָ ַמ ְדנוּ ׁ ֶש ַאף ַע ְצמוֹת ָּכל ַה ּׁ ְש ָב ִטים ֶה ֱעלוּ ִע ּ ָמ ֶהם‪,‬‬
‫ּ ֶפן ָּיִנ ֵחם‪ .‬יַ ְח ׁ ְשבוּ ַמ ְח ׁ ָש ָבה ַעל ׁ ֶשיָּ צְאוּ וְיִ ּ ְ‪‬וּ לֵ ב לָ ׁשוּב‪:‬‬
‫זֶה עוֹלֶ ‪ ‬זֶה‪:‬‬ ‫”‪ֶ ְ ּ ‬כם"‪:‬‬ ‫ׁ ֶש ּ‪ֱֶ ‬א ַמר ִ‬
‫וּטה לַ ֶ ּד ֶרךְ ָה ֲע ֻק ּ ָמה‪ :‬יַ ם‬‫יח ׀ וַ יַּ ֵּסב‪ֱ .‬ה ִס ָ ּ‪‬ם ִמן ַה ֶ ּד ֶרךְ ַה ּ ְפ ׁש ָ‬
‫פרק יד‬ ‫כ ׀ וַ יִּ ְסע ּו ִמ ֻּס ּכֹת‪ּ ַ .‬ביּוֹם ַה ּׁ ֵש‪ִ‬י‪ֶ ׁ ,‬ש ֲה ֵרי ָ ּב ִר ׁ‬
‫‪‬שוֹן ָ ּבאוּ ֵמ ַר ְע ְמ ֵסס‬
‫סוּף‪ְּ .‬כמוֹ לְ יַ ם סוּף‪ְ .‬ו'סוּף' הוּא לְ ׁשוֹן ֲ‪‬גַ ם ׁ ֶש ּג ְֵדלִ ים בּ וֹ ָק‪ִ‬ים‪,‬‬
‫חוֹר ֶיהם‪ ,‬לְ ַצד ִמ ְצ ַריִ ם ָהיוּ ְמ ָק ְר ִבין ָּכל יוֹם‬ ‫ב ׀ וְ יָ ׁ ֻשבוּ‪ .‬לַ ֲא ֵ‬ ‫לְ ֻס ּכוֹת )לעיל יב‪ ,‬לז(‪:‬‬
‫”ק‪ָ ֶ‬וסוּף ָק ֵמלוּ" )ישעיה‬ ‫ְו ֵכן‪” :‬ו ּ ַָ‪ׂ ֶ ‬שם ַ ּב ּסוּף" )לעיל ב‪ ,‬ג(‪ָ ,‬‬
‫ֹ‪‬מר ּ‪ִ ‬וֹעים ֵהם ַ ּב ֶ ּד ֶרךְ ‪,‬‬‫ַה ּׁ ְשלִ ׁ ִישי‪ְּ ,‬כ ֵדי לְ ַ‪ְ ‬טעוֹת ֶ‪‬ת ּ ַפ ְרעֹ‪ֶ ׁ ‬שיּ ַ‬
‫כא ׀ ַלנְ ח ָֹתם ַהדֶּ ֶר ְך‪ָ .‬קוּד ּ ַפ ּ ָתח‪ֶ ׁ ,‬שהוּא ְּכמוֹ לְ ַ‪‬נ ָ‬
‫ְחוֹ‪‬ם‪ְּ ,‬כמוֹ‪:‬‬ ‫יט‪ ,‬ו(‪ :‬וַ ֲח ֻמ ׁ ִשים‪ֵ .‬ין ֲ’ח ֻמ ׁ ִשים' ֶ‪ּ ‬לָא ְמזֻיָּ ‪ִ‬ים‪ְ ,‬ו ֵכן הוּא ֵ‬
‫‪‬וֹמר‪:‬‬
‫יִש ָר ֵ‪‬ל״ וְגוֹ׳ )ל‪‬לן פסוק‬ ‫ְּכמוֹ ׁ ֶש ּ‪ֱֶ ‬א ַמר‪” :‬ו ְָא ַמר ּ ַפ ְרעֹ‪ ‬לִ ְב‪ֵ‬י ְ ׂ‬
‫”לַ ְר‪ֶ ְֹ ‬כם ַ ּב ֶ ּד ֶרךְ ֲ‪ֶ ׁ ‬שר ּ ֵ‪‬לְ כוּ ָב ּה" )דברים ‪ ,‬לג( ׁ ֶשהוּא‬ ‫”ו ְַא ּ ֶ‪‬ם ּ ַ‪ַ ‬ע ְברוּ ֲח ֻמ ׁ ִשים" )יהושע ‪ ,‬יד(‪ְ .‬ו ֵכן ּ ִ‪ְ ‬ר ֵ ּגם ‪‬וּ‪ְְ ‬קלוֹס‬
‫ג(‪ :‬וְ יַ ֲחנ ּו ִלפְ נֵי ּ ִפי ַה ִחירֹת‪ִ .‬הי‪ִ ּ ‬פי‪‬וֹם‪ְ ,‬ו ַע ְכ ׁ ָשיו ‪ְִ ‬ק ֵר‪‬ת ּ ִ’פי‬
‫ִיכיו" )בר‪‬שי‪ ‬יד‪ ,‬יד(‪ְ ” ,‬ו ָז ֵריז"‪.‬‬ ‫”מ ָז ְרזִין"‪ְּ ,‬כמוֹ‪” :‬וַ יָּ ֶרק ֶ‪‬ת ֲח‪ָ ‬‬ ‫ְ‬

‫‪BACKGROUND‬‬
‫‪1:2 | Pi HaHirot: Pi means temple in Egyptian‬‬ ‫‪Pi HaHirot refers to the location of a temple, the‬‬ ‫‪(Jebel Attaka), on the coast of the Gulf of Suez, a‬‬
‫‪and appears in names of other Egyptian places,‬‬ ‫‪location is not known today.‬‬ ‫‪branch of the Red Sea, or near the source of one‬‬
‫‪such as Pitom and Pi Beset. It is possible that‬‬ ‫‪A different view suggests that the name Pi‬‬ ‫‪of the branches of the Nile, perhaps the eastern‬‬
‫‪Hirot is a reference to Hathor, an Egyptian god-‬‬ ‫‪HaHirot is of Semitic origin and signifies a canal‬‬ ‫‪(Pelusian) branch, called Shihor (Isaiah :) af-‬‬
‫‪dess, or to Hirot, a Syrian goddess attested to‬‬ ‫‪or gulf (the word khiritu means canal in Ugaritic‬‬ ‫‪ter the Egyptian god Hor.‬‬
‫‪in Syrian and Egyptian inscriptions, whom the‬‬ ‫‪and Akkadian). Accordingly, this name could re-‬‬ ‫‪Baal Tzefon: Baal Tzefon is the name of a Ca-‬‬
‫‪Egyptians worshipped. Despite the theory that‬‬ ‫‪fer to two possible areas: The city known as Suez‬‬ ‫‪naanite god mentioned in an Egyptian contract‬‬

‫‪357‬‬
Commentary, maps, and discussion points
provide a historical and cultural context Book of Exodus | Chapter 1 | Beshalah

Canaan, the Israelites did not need to cross the Red Sea. From
the eastern bank of the Nile, their way was open toward the
Land of Israel, even if the Red Sea once extended further north
than it does today. Still, God instructed Moses to turn from
their route and camp by the sea.
economic function for us, and was part of our way of life. We
did not mean to set them free, only to allow them a respite.
6 He harnessed his chariot. Pharaoh commanded that his
horses be harnessed to his personal chariot. And he took his
people, his soldiers, with him.
7 He took six hundred select chariots, the best he had. These
were the elite forces of Egypt, whose size is comparable to that
of a modern armored division. And he took as well all the
chariots of Egypt; chariots played a dominant role in Egypt’s
military. And there were auxiliaries with all of them.D In ad-
dition to the driver, who held the reins, and the warrior, who
held a weapon, usually a bow, as seen in ancient Egyptian draw-
ings, Pharaoh added an officer over each chariot.

m
le
sa
Possible locations of Sukot, Migdol, and Baal Tzefon

ru
3 Pharaoh will then say of the children of Israel: They are
astray in the land. They have lost their way, and are doubling

Je
back. The wilderness has closed in on them, allowing them to
is w
travel no further.
rs
bl vie

4 I will harden Pharaoh’s heart. After the plagues, the ruin, and
the destruction inflicted upon Egypt, Pharaoh’s heart will be
he
Pu pre

hardened one last time, and he will pursue them; and I will
Mural of Egyptian warriors on chariots laying siege, found in Rameses II’s
be exalted through Pharaoh, and through his entire army, temple in Thebes, thirteenth century BCE
and the Egyptians will know that I am the Lord, for some-
8 The Lord hardened the heart of Pharaoh, king of Egypt,
re ple

thing will occur now more miraculous than the plagues of

Egypt. And they, the Israelites, did so. and he pursued the children of Israel; the children of Israel
5 Meanwhile, it was told to the king of Egypt that the people went out with a high hand, not as escapees.
Ko m

had fled.D The three days originally agreed upon (see �:��–��) 9 Egypt pursued them; all the horses and chariots of Pharaoh
n
Sa

had passed, and the Israelites did not seem bound for any par-
ticular destination. The heart of Pharaoh and his servants
was transformed with regard to the people, and they said:
What is this that we have done, that we have sent Israel
from our servitude? This nation of slaves filled an important
Second and his horsemen and his army caught up with them en-
aliya camped by the sea, by Pi HaHirot, before Baal Tzefon.
10 Pharaoh approached the Israelite encampment; the chil-
dren of Israel lifted their eyes and behold, the forces of the

deity associated only with Israel, and despite
the plagues, they retained their pagan beliefs.
The encampment of the Israelites before Baal
Tzefon was likely to suggest to Pharaoh that the
Israelites worshipped a god of desolation and
ruin, and that this cruel, capricious god might
perhaps abandon them in favor of the Egyptians
(see Mekhilta).
1: | It was told to the king of Egypt that
the people had fled: Pharaoh almost certainly
DISCUSSION
sent men to accompany the Israelites, either of-
ficially or as undercover spies, in order to gather
information about their activities. He therefore
learned that the people did not go out like
slaves on a temporary break from labor, but as
victorious free men (see Mekhilta).
1: | And there were auxiliaries with all of
them: The ancient Egyptians harnessed their
horses by the neck, as they had not yet devel-
oped methods of harnessing the horse’s body,
which would have allowed them to fully benefit
from the horse’s strength. The addition of an
auxiliary to the chariot would slow it consider-
ably, and was not necessarily appropriate for a
military maneuver. Still, the additional soldier
would make the chariot appear more imposing.
This suggests that Pharaoh did not intend to
engage the Israelites in open battle. Rather, he
wished to frighten the Israelites into returning,
and in this regard he nearly succeeded.

358
 ‫ספר בראשית | פרק כב | וירא‬

‫ת‪‬ש ַ֛בע ִּכ ‪‬ב ֥ ׂשֹת‬ ‫נֵיה֖ם ‪ּ‬ב ִ ֽרית׃ וַ יַּ ֵּצ֣ב ַא ‪‬ב ָר ָ֗הם ֶא ׁ ֶ‬ ‫צ֣ ֹאן ו ָּב ָ ֔קר וַ יִּ ֵּ ֖תן ַל ֲֽא ִב ֶימ ֶ֑לך‪ ‬וַ יִּ ‪‬כ ‪‬ר ֥ת ּו ׁ ‪‬ש ֶ‬ ‫כח‬

‫שר‬ ‫ל‪‬א ‪‬ב ָר ָה֑ם ָמ֣ה ֵ֗ה ָּנה ׁ ֶש ַ֤בע ּ‪‬כ ָבשׂ ֹת‪ָ ‬ה ֵ ֔א ֶּלה ֲא ׁ ֶ ֥‬ ‫ימ ֶ֖ל ‪‬ך ֶא ַ‬ ‫ֹאמר ֲא ִב ֶ‬ ‫ַה ּ֖צֹאן ‪‬ל ַבדּ‪ֶ ‬הֽן׃ וַ יּ֥ ֶ‬ ‫כט‬

‫ה‪‬לי ‪‬ל ֵﬠ ָ ֔דה‬ ‫ת‪‬ש ַ֣בע ּ‪‬כ ָבשׂ֔ ֹת ִּת ַ ּ ֖קח ִמ ִ ֑יָּדי ַּב ֲֽﬠב ּו ‪‬ר ִּ ֽת ‪‬היֶ ִּ ֣‬ ‫ֹאמר ִ֚ ּכי ֶא ׁ ֶ‬ ‫ִה ַּצ ‪֖‬ב ָּת ‪‬ל ַבדָּ ֽ נָ ה׃ וַ יּ֕ ֶ‬ ‫ל‬

‫שם‬ ‫ל‪‬כן ָק ָ ֛רא ַל ָּמ ֥קוֹם ַה ֖הוּא ‪ּ‬ב ֵ ֣אר ׁ ָש ַ֑בע ִּכ֛י ׁ ָ ֥‬ ‫ת‪‬ה ‪ּ‬ב ֵ ֥אר ַהזּֽ ֹאת׃ ַﬠ ֵּ֗‬ ‫ִּכ֥י ָחפַ ‪֖‬ר ִּתי ֶא ַ‬ ‫לא‬

‫ימ ֶל ‪‬ך וּפִ י ֹכל‪ׂ ַ ‬שר‪‬צ‪ָ ‬ב ֔אוֹ‬ ‫נֵיהֽם׃ וַ יִּ ‪‬כ ‪‬ר ֥ת ּו ‪‬ב ִ ֖רית ִּב ‪‬ב ֵ ֣אר ׁ ָש ַ֑בע וַ יָּ ֣ ‪‬קם ֲא ִב ֶ֗‬ ‫נִש ‪ּ‬ב ֖ﬠ ּו ׁ ‪‬ש ֶ‬ ‫ׁ‪‬‬ ‫לב‬

‫שם יהו֖ ה ֵ ֥אל‬ ‫א־שם ‪ּ‬ב ׁ ֵ ֥‬ ‫ל‪‬א ֶרץ ּ ‪‬פ ִל ׁ ‪‬ש ִּ ֽתים׃ וַ יִּ ּ ַ ֥טע ֵ ֖א ׁ ֶשל ִּב ‪‬ב ֵ ֣אר ׁ ָש ַ֑בע וַ ִ֨יּ ‪‬ק ָר ׁ ֔ ָ‬
‫וַ יָּ ׁ ֻ ֖שב ּו ֶא ֶ ֥‬ ‫לג‬

‫עוֹלֽם׃ וַ יָּ ֧ג‪ ‬ר ַא ‪‬ב ָר ָה֛ם ‪ּ‬ב ֶ ֥א ֶרץ ּ ‪‬פ ִל ׁ ‪‬ש ִּ ֖תים יָ ִ ֥מים ַר ִּ ֽבים׃‬ ‫ָ‬ ‫לד‬

‫ֹאמר ֵא ָ֔ליו ַא ‪‬ב ָר ָה֖ם יט שביעי‬ ‫ת‪‬א ‪‬ב ָר ָה֑ם וַ יּ֣ ֶ‬ ‫וַ י‪ִ֗ ‬הי ַא ַח ‪‬ר ַהדּ‪ָ ‬ב ִ ֣רים ָה ֵ ֔א ֶּלה ו‪ָ ‬ה ֱ֣א‪ִֹ֔ ‬הים נִ ָּס֖ה ֶא ַ‬ ‫א‬ ‫כב‬

‫‪m‬‬
‫ר‪‬א ַ֙ה ‪‬ב ָּ ‪‬ת ֶאת‪‬יִ צ‪ָ֔ ‬חק‬ ‫ת‪‬בנ‪ ָ ‬ך ֶאת‪‬י‪ֽ ִ ‬ח ‪‬ידךָ ֤ ֲא ׁ ֶש ָ‬ ‫ֹאמר ַקח‪‬נָ‪ ‬א ֶא ִּ‬ ‫ֹאמר ִה ֵּנֽנִי׃ וַ יּ֡ ֶ‬ ‫וַ יּ֥ ֶ‬

‫‪le‬‬
‫ב‬

‫‪sa‬‬
‫שר א ַ ֹ֥מר‬ ‫ל‪‬א ֶרץ ַה ּֽמ ִֹריָּ ֑ה ו‪ַ ‬ה ֲֽﬠ ֵל ֤ה ּו ׁ ָש ‪‬ם ‪‬לע ָֹ֔לה ֚ﬠַ ל ַא ַ ֣חד ֶה ָֽה ִ ֔רים ֲא ׁ ֶ ֖‬ ‫‪‬ל ֔ ָך ֶא ֶ ֖‬ ‫ו‪ֶ ֨ ‬ל ‪‬ך ‪‬‬

‫‪ru‬‬
‫נ‪‬ﬠ ָרי ‪‬ו ִא ּ֔תוֹ ו‪֖ ֵ ‬את‬ ‫ת־שנֵ ֤י ָ‬ ‫ת־חמ ֹ֔רוֹ וַ יִּ ַ ּ֞קח ֶא ׁ ‪‬‬‫ֹש ֶא ֲ‬ ‫ֵא ֶלֽיךָ ׃ וַ יַּ ׁ ‪‬ש ֵּ֨כם ַא ‪‬ב ָר ָ֜הם ַּב ּ֗ב ֶֹקר וַ ֽיּ‪ֲ ‬חב ׁ ‪‬‬ ‫ג‬

‫ר־לוֹ ָה ֱֽאל ִ ֹֽהים׃‬ ‫ר־א ַמ ֥‬ ‫ל־ה ָּמ ֖קוֹם ֲא ׁ ֶש ָ ֽ‬

‫‪Je‬‬
‫יִ צ‪ָ ‬ח֣ק ‪ּ‬בנ֑ וֹ וַ ַי‪‬ב ַ ּק ‪‬ע ֲﬠצֵ ֣י ע ָֹ֔לה וַ יָּ ֣ ‪‬קם וַ ֵ֔יּ ֶל ‪‬ך ֶא ַ‬
‫‪is w‬‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫רש״י‬
‫‪Pu pre‬‬

‫‪‬שוֹנוֹת ל ֹא ָהיָה ָ ּב ֶהן‬ ‫ֹ‪‬מרוּ‪ָ :‬ה ִר ׁ‬ ‫ִמ ּ ְמךָ ֲעמֹד לִ י ְ ּבזוֹ‪ֶ ׁ ,‬ש ּ‪ֹ ‬א י ְ‬ ‫ַעד ׁ ֶש ּ‪ְ ֶֶ ‬פ ָכ‪ְ ‬סדוֹם‪ִ ,‬מיָּ ד ” ַויִּ ַּסע ִמ ּׁ ָשם ַ‪ְ ‬ב ָר ָהם” )לעיל‬ ‫ל ׀ ַּב ֲﬠבוּר ִּת ְהיֶ ה ִלי‪ .‬זֹא‪” ,‬לְ ֵע ָדה” — לְ ׁשוֹן ֵעדוּת ׁ ֶשל‬
‫”‪‬ת‬ ‫ַמ ּ ָמ ׁש‪ֶ :‬את ִּבנְ ךָ ‪ַ ָ .‬מר לוֹ‪ְ ׁ :‬ש‪ֵ‬י ָ ּב‪ִ‬ים ׁיֵש לִ י‪ַ ָ .‬מר לוֹ‪ֶ :‬‬ ‫כ‪ִ ( ,‬מ ּ ְפ‪ֵ‬י בּ ׁ ָוּשה ׁ ֶשל לוֹט‪ָ ,‬וּבא לְ ֶא ֶרץ ּ ְפלִ ׁ ְש ּ ִתים‪ֶ ,‬וּבן‬ ‫‪ְֵ ‬ק ָבה‪ְּ ,‬כמוֹ‪ְ ” :‬ו ֵע ָדה ַה ּ ַמ ֵ ּצ ָבה” )ל‪‬לן לא‪ ,‬נב(‪ִּ :‬כי ָחפַ ְר ִּתי ֶאת‬
‫‪ְ‬א ּמוֹ‪ַ ָ .‬מר‬ ‫לְא ּמוֹ ְוזֶה יָ ִחיד ִ‬ ‫יְ ִח ְידךָ ”‪ַ ָ .‬מר לוֹ‪ :‬זֶה יָ ִחיד ִ‬ ‫ּ ִ‪ְ ׁ ‬ש ִעים ו ְֵ‪ַ ׁ ‬שע ׁ ָש‪ָ ָ‬היָה‪ֶ ׁ ,‬ש ֲה ֵרי ַ ּב ּׁ ְש‪ִ ׁ ִ‬ישי לְ ִמילָתוֹ ָ ּבאוּ ֶ‪‬צְ לוֹ‬ ‫ְאוֹמ ִרים‪ְַ ֲ :‬חנוּ‬ ‫ימלֶ ךְ ו ְ‬
‫רוֹעי ֲ‪ִ ‬ב ֶ‬ ‫ַה ְּב ֵאר‪ְ .‬מ ִר ִיבים ָהיוּ ָעלֶ ָיה ֵ‬
‫‪re ple‬‬

‫‪‬וֹהב‪ַ ָ .‬מר לוֹ‪:‬‬ ‫ֵיהם ֲ‪ִ‬י ֵ‬ ‫”‪ֶ ׁ ‬שר ָ‪ַ ‬ה ְב ּ ָת”‪ַ ָ .‬מר ‪‬וֹ‪ְ ׁ :‬ש‪ֶ ‬‬
‫‪‬וֹ‪ֲ :‬‬ ‫לְא ִכים‪ֲ ,‬ה ֵרי ֶﬠ ְ ׂש ִרים ו ְָח ֵמ ׁש ׁ ָש‪ְ ,ָ‬ו ָכאן ְּכ ִתיב‪” :‬יָ ִמים‬ ‫ַה ּ ַמ ָ‬ ‫ֵיהם‪ָּ ,‬כ‪ִ ‬מי ׁ ֶשיִּ ְ‪ָ ‬ר ֶ‪‬ה ַעל ַה ְ ּב ֵאר וְיַ ֲע‪‬וּ‬
‫נוּה; ָ‪ְ ‬מרוּ ֵ ּבי‪ֶ ‬‬
‫ֲח ַפ ְר ָ‬
‫”‪‬ת יִ צ ְָחק”‪ .‬וְלָ ּ ָמה ל ֹא ּג ּ ִָל‪ ‬לוֹ ִמ ּ ְ‪ִ ‬ח ּ ָ‪ֶ ׁ ?‬ש ּל ֹא ‪ַ ְ‬ע ְר ְ ּבבוֹ‬ ‫ֶ‬ ‫‪‬שוֹ‪ִ‬ים‪ְ ,‬ו‪ֹ ‬א ָ ּבא ַה ָּכתוּב לִ ְס ּ‪ֹ‬ם‬ ‫ַר ִ ּבים” — ְמ ֻר ִ ּבים ַעל ָה ִר ׁ‬ ‫ַה ּ ַמיִ ם לִ ְק ָר‪‬תוֹ ׁ ֶש ּלוֹ ִהי‪ְ ,‬ו ָעלוּ לִ ְק ַר‪‬ת ַ‪ְ ‬ב ָר ָהם‪:‬‬
‫‪Ko m‬‬

‫וּכ ֵדי ‪ַ ְ‬ח ֵ ּבב ָעלָ יו ֶ‪‬ת‬ ‫זוּח ַ ּד ְע ּתוֹ ָעלָ יו ו ְִ‪ָּ ‬ט ֵרף‪ְ ,‬‬ ‫ּ ִפ ְתאוֹם ו ְָת ‪‬‬ ‫יוֹתר‬‫ֶא ּ‪ָ‬א לְ ָפ ֵר ׁש‪ ,‬ו ְִאם ָהיוּ ְמ ֻר ִ ּבים ֲעלֵ ֶיהם ׁ ְש ּ ֵתי ׁ ָש‪ִ‬ים ‪‬וֹ ֵ‬
‫מוּאל‪ַ ,‬חד ָ‪ַ ‬מר‪ַ ּ :‬פ ְר ֵ ּדס לְ ָ‪ִ ‬בי‪ִ ‬מ ּ ֶמ‪ ּ‬וּ‬ ‫לג ׀ ֵא ׁ ֶשל‪ַ .‬רב ׁ ְוּש ֵ‬
‫‪n‬‬

‫ַה ּ ִמ ְצוָה וְלִ ּ ֵ‪‬ן לוֹ ָ ׂש ָכר ַעל ָּכל ִ ּדבּ וּר ו ְִדבּ וּר‪ֶ :‬א ֶרץ ַה ּמ ִֹריָּה‪.‬‬ ‫יוֹתר ִמ ּׁ ָש‪ֲ ,ָ‬ה ֵרי‬ ‫ָהיָה ְמ ָפ ְר ׁ ָשם‪ַ ,‬על ָּכ ְר ֲחךָ ֵ‪ָ ‬ינם יְ ֵ‪ִ ‬רים ֵ‬
‫‪Sa‬‬

‫לְא ְכ ַס ְ‪‬יָ‪ ‬וּבוֹ‬‫עוּדה; ו ְַחד ָ‪ַ ‬מר‪ֻ ּ :‬פ‪ְּ ָ ‬דק ַ‬ ‫‪ְ‬אוֹר ִחים ַ ּב ְּס ָ‬
‫ְ‬ ‫ּ ֵפרוֹת‬
‫רוּשלַ יִ ם‪ְ .‬ו ֵכן ְ ּב ִד ְב ֵרי ַהיָּ ִמים )ב׳ ג‪” :( ,‬לִ ְב‪‬וֹת ֶ‪‬ת ֵ ּבי‪ ‬ה׳‬ ‫יְ ׁ ָ‬ ‫ְאוֹת ּה‬
‫ֶﬠ ְ ׂש ִרים ו ׁ ְֵש ׁש ׁ ָש‪ִ .ָ‬מיָּ ד יָ צָא ִמ ּׁ ָשם ו ְָח ַזר לְ ֶח ְברוֹן‪ ,‬ו ָ‬
‫יע‪ּ ְ ‬בא ָֹהלִ ים‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫ָּכל ִמי‪ֵ‬י ּ ֵפרוֹ‪ָ .‬‬
‫וּמ ִצינוּ לְ ׁשוֹן ְנ ִט ָ‬
‫ירוּשלַ ִם ְ ּב ַהר ַה ּמ ִוֹריָּ ה”‪ְ .‬ו ַרבּ ֵוֹתינוּ ּ ֵפ ְר ׁשוּ‪ַ ,‬על ׁ ֵשם ׁ ֶש ּ ִמ ּׁ ָשם‬
‫ִ ּב ׁ ָ‬ ‫ׁ ָש‪ָ ָ‬ק ְד ָמה ‪ְ ִ‬פ‪ֵ‬י ֲע ֵק ָד‪‬וֹ ׁ ֶשל יִ צ ְָחק ׁ ְש ּ ֵתים ֶﬠ ְ ׂש ֵרה ׁ ָש‪ִ‬ים‪.‬‬
‫”וְיִ ַּטע ָ‪ֳ ‬הלֵ י ַ‪ַ ּ ‬פ ְדנוֹ” )דני‪‬ל י‪ ,‬מה(‪ :‬וַ יִּ ְק ָרא ׁ ָשם וְ גוֹ׳‪ַ .‬על‬
‫בוֹד‪‬‬‫יִש ָר ֵ‪‬ל‪ .‬וְאוּ‪ְְ ‬קלוֹס ּ ִ‪ְ ‬ר ְ ּגמוֹ ַעל ׁ ֵשם ֲע ַ‬ ‫הוֹר ָ‪‬ה יוֹצ ְָאה ‪ׂ ְ ְ‬‬ ‫ָ‬ ‫ָּכךְ ׁ ְשנוּיָה ְ ּב ֵס ֶדר עוֹלָ ם‪:‬‬
‫לוֹה‬ ‫דוֹש ָ ּברוּךְ הוּא ֱ‪ּ ‬‬ ‫יְ ֵדי ‪‬וֹתוֹ ֵ‪ֶ ׁ ‬של ִה ְק ָר‪ְ ׁ ‬שמוֹ ׁ ֶש‪ַ ‬ה ָּק ׁ‬
‫ַה ְּקט ֶֹר‪ֶ ׁ ‬שיֵּ ׁש בּ וֹ מוֹר ֵ‪ְ ‬ר ְ ּד ׁ ְוּש ָאר ְ ּב ָ ׂש ִמים‪ :‬וְ ַה ֲﬠ ֵלהוּ‪ .‬ל ֹא‬
‫פרק כב‬ ‫‪‬וֹמר ‪ֶ ָ‬ם‪ּ ָ :‬ב ְרכוּ‬ ‫אוֹכלִ ים ו ְׁש ִוֹתים ֵ‬ ‫לְא ַחר ׁ ֶש ְ‬‫לְ ָכל ָהעוֹלָ ם; ַ‬
‫דוֹש ָ ּברוּךְ הוּא‬ ‫ָא ַמר לוֹ ׁ ְ’ש ָח ֵטהוּ’‪ִ ְ ,‬פי ׁ ֶש ּ‪ֹ ‬א ָהיָה ָח ֵפץ ַה ָּק ׁ‬
‫‪‬וֹמ ִרים‪ַ ַ :‬חר‬ ‫א ׀ ַא ַחר ַהדְּ ָב ִרים ָה ֵא ֶּלה‪ׁ .‬יֵש ֵמ ַרבּ ֵוֹתינוּ ְ‬ ‫בוּרים ַ‪ֶ ּ ‬ם ׁ ֶש ּ ִמ ּׁ ֶש ּ ִ‪‬י ֲ‪ַ ‬כ‪ֶ ּ ְ‬ם?‬ ‫לְ ִמי ׁ ֶש ֲא ַכלְ ּ ֶ‪‬ם ִמ ּׁ ֶש ּלוֹ; ְס ִ‬
‫וּמ ּׁ ֶש ֶה ֱע‪ ָ‬וּ ָ‪ַ ‬מר‬ ‫‪ָ ׁ ְ‬ש ְחטוֹ ֶ‪ּ ‬לָא יַ ֲעלֵ ‪‬וּ לָ ָ‪‬ר לַ ֲﬠשׂ וֹתוֹ עוֹלָ ‪ִ ,‬‬
‫עוּדה ׁ ֶש ָﬠ ָ ׂשה‬‫ְאוֹמר‪ִ :‬מ ָּכל ְס ָ‬ ‫ְ ּד ָב ָריו ׁ ֶשל ָ ׂש ָטן ׁ ֶש ָהיָה ְמ ַק ְט ֵרג ו ֵ‬ ‫ִמ ּׁ ֶש‪ִ ‬מי ׁ ֶש ָא ַמר ו ְָהיָה ָהעוֹ‪ ָ‬ם ֲ‪ַ ‬כ‪ֶ ּ ְ‬ם‪:‬‬
‫דוֹש ָ ּברוּךְ הוּא ַמ ְ‪ֶ ‬הא‬ ‫הוֹר ֵידהוּ‪ַ :‬א ַחד ֶה ָה ִרים‪ַ .‬ה ָּק ׁ‬ ‫‪‬וֹ ִ‬
‫ַא ְב ָר ָהם ל ֹא ִה ְק ִריב לְ ָפ‪ֶ‬יךָ ּ ַפר ֶ‪ָ ‬חד ‪‬וֹ ַ‪‬יִ ל ֶ‪ָ ‬חד‪ַ ָ .‬מר‬
‫גַל‪ֶ ָ ‬ם‪ְ ,‬ו ָכל זֶה ְּכ ֵדי לְ ַ‪ְ ‬רבּ וֹת‬ ‫יקים ו ְַא ַחר ָּכךְ ְמ ּ ֶ‬ ‫ַה ַ ּצ ִ ּד ִ‬ ‫לד ׀ יָ ִמים ַר ִּבים‪ְ .‬מ ֻר ִ ּבים ַעל ׁ ֶשל ֶח ְברוֹן; ְ ּב ֶח ְברוֹן ָﬠ ָ ׂשה‬
‫‪‬וֹמר לוֹ‪ :‬ז ְַבח‬ ‫י‪‬י ֵ‬ ‫לוֹ‪ְּ :‬כלוּם ָﬠ ָ ׂשה ֶ‪ּ ‬לָא ִ ּב ׁ ְש ִביל ְ ּב‪‬וֹ‪ּ ִ ,‬וּ ָהיִ ִ‬
‫”‪ָ ‬ה ָא ֶרץ ֲ‪ֶ ׁ ‬שר ַ‪ְ ‬ר ֶ‪ָּ ‬ך” )לעיל יב‪ְ ,( ,‬ו ֵכן‬ ‫ְ ׂש ָכ ָרן‪ְ ,‬ו ֵכן‪ֶ :‬‬ ‫ֶﬠ ְ ׂש ִרים ו ְָח ֵמ ׁש ׁ ָש‪ְ ָ‬ו ָכאן ֶﬠ ְ ׂש ִרים ו ׁ ְֵש ׁש‪ֶ ׁ ,‬ש ֲה ֵרי ֶ ּבן ׁ ִש ְב ִעים‬
‫‪‬וֹמ ִרים‪ַ ַ :‬חר ְ ּד ָב ָריו ׁ ֶש‪‬‬ ‫אוֹתוֹ לְ ָפ‪ַ‬י‪ ,‬ל ֹא ָהיָה ְמ ַע ֵּכב‪ .‬ו ְׁיֵש ְ‬
‫”וּק ָר‪ֵ ‬לֶ ָיה ֶ‪‬ת ַה ְּק ִר ָי‪‬ה” )יונ‪ ‬ג‪ ,‬ב(‪:‬‬ ‫ְ ּביוֹ‪ְ :ָ‬‬ ‫‪‬וֹת ּה ׁ ָש‪” ָ‬וַ יָּ בֹא וַ יֵּ ׁ ֶשב‬ ‫ו ְָח ֵמ ׁש ׁ ָש‪ָ ָ‬היָה ְ ּבצֵאתוֹ ֵמ ָח ָרן‪ָ ,‬‬
‫ׁ ְיִש ָמ ֵעאל ׁ ֶש ָהיָה ִמ ְ‪ָ ּ ‬פ ֵאר ַעל יִ צ ְָחק‪ֶ ׁ ,‬ש ּ ָמל ֶ ּבן ׁ ְש‪ֹׁ ‬ש ֶﬠ ְ ׂש ֵרה‬
‫ג ׀ וַ יַּ ׁ ְש ֵּכם‪ִ .‬ז ָ ְּד ֵרז לַ ּ ִמ ְצוָה‪ :‬וַ ֲיַּחב ֹׁש‪ .‬הוּא ְ ּב ַע ְצמוֹ‪ְ ,‬ול ֹא ִצ ָוּה‬ ‫ְ ּב ֵא‪ֵֹ ‬י ַמ ְמ ֵר‪) ”‬לעיל יג‪ ,‬יח(‪ֶ ׁ ,‬ש ּל ֹא ָמצִ ינוּ ק ֶֹדם לָ ֵכן ׁ ֶש ִ ּ‪ֵ ּׁ ְ ‬יַשב‬
‫ׁ ָש‪ְ ָ‬ול ֹא ִמ ָחה‪ַ ָ .‬מר לוֹ יִ צ ְָחק‪ּ ְ :‬ב ֵא ֶבר ֶ‪ָ ‬חד ַ‪ָ ּ ‬תה ְמיָ ְר ֵ‪ִ‬י‪,‬‬
‫וּרה‪ֶ :‬את ׁ ְשנֵי‬ ‫לְ ֶא ָחד ֵמ ֲע ָב ָדיו‪ֶ ׁ ,‬ש ָה ַא ֲה ָבה ְמ ַקלְ ֶקלֶ ת ַה ּׁש ָ‬ ‫נוֹס ‪‬ע‬
‫אוֹר ‪‬ח חוֹ‪ְ ֶ‬ו ֵ‬ ‫קוֹמוֹתיו ָהיָ ה ְּכ ֵ‬ ‫ָ‬ ‫ֶא ּ ָלא ׁ ָשם‪ֶ ׁ ,‬ש ְ ּב ָכ‪ְ ‬מ‬
‫דוֹש ָ ּברוּךְ הוּא‪ְ :‬ז ַבח ַע ְצ ְמךָ לְ ָפ‪ַ‬י‪ ,‬ל ֹא‬ ‫ִא ּלוּ ָ‪ַ ‬מר לִ י ַה ָּק ׁ‬
‫יעזֶר‪ֶ ׁ ,‬ש ֵאין ָ‪ָ ‬דם ָח ׁשוּב ַר ּׁ ַשאי ‪ ָ‬צֵאת‬ ‫נְﬠ ָריו‪ְ ׁ .‬יִש ָמ ֵעא‪ ‬ו ֱֶאלִ ֶ‬ ‫ָ‬ ‫וְהוֹלֵ ךְ ‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪” :‬וַ יַּ ֲעבֹר ַ‪ְ ‬ב ָרם” )לעיל יב‪ ,‬ו(‪” ,‬וַ יַּ ְע ּ ֵתק ִמ ּׁ ָשם”‬
‫י‪‬י ְמ ַע ֵּכב‪ִ :‬ה ֵּננִי‪ָּ .‬כךְ ִהי‪ֲ ‬ע ִ‪‬יּ ָָ‪‬ם ׁ ֶשל ֲח ִס ִידים‪ ,‬לְ ׁשוֹן‬ ‫ָהיִ ִ‬
‫לַ ֶ ּד ֶרךְ ְ ּב‪ֹ ‬א ׁ ְש‪ֵ‬י ֲ‪ִ ׁ ָ ‬שים‪ֶ ׁ ,‬ש ִאם יִ ְצ ָט ֵרךְ ָה ֶא ָחד לִ ְ‪ָ ‬ק ָביו‬ ‫ַיְהי ָר ָעב ָ ּב ָא ֶרץ וַ יֵּ ֶרד ַ‪ְ ‬ב ָרם ִמ ְצ ַריְ ָמה” )שם‬ ‫)שם פסוק ח(‪” ,‬ו ִ‬
‫ֲע ָ‪‬וָה הוּא וּ‪ׁ ְ‬שוֹן ז ִּמוּן‪:‬‬
‫וְיִ ְ‪ַ ‬ר ֵחק ְיִהיֶה ַה ּׁ ֵש‪ִ‬י ִע ּמוֹ‪ :‬וַ ַיְב ַ ּקע‪” .‬ו ְַצ ּ ַ‪‬ח”‪ְּ ,‬כמוֹ‪” :‬ו ְָצ‪ ְ‬חוּ‬ ‫פסוק י(‪ְ ,‬וּב ִמ ְצ ַריִ ם ‪ֹ ‬א ָﬠ ָ ׂשה ֶ‪ָּ ‬א ׁ ְשל ׁ ָֹשה ֳח ָד ׁ ִשים‪ֶ ׁ ,‬ש ֲה ֵרי‬
‫ַהיַּ ְר ֵ ּדן” )שמואל ב׳ יט‪ ,‬יח(‪ ,‬לְ ׁשוֹן ִ ּב ּק ‪‬וּע‪ ,‬פי‪‬דר״‪ּ ְ ‬בלַ ַעז‪:‬‬ ‫ב ׀ ַקח נָ א‪ֵ .‬ין ’‪ָ‬א’ ֶ‪ּ ‬לָא לְ ׁשוֹן ַ ּב ָּק ׁ ָשה‪ַ ָ ,‬מר לוֹ‪ּ ְ :‬ב ַב ָּק ׁ ָשה‬ ‫ׁ ִש ּ ְלחוֹ ּ ַפ ְרעֹ‪ִ ,‬מיָּ ד ”וַ יֵּ ‪ ֶ‬ךְ ‪ַ ְ‬מ ָּס ָעיו” )לעיל יג‪ ,‬ג( ַעד ”וַ יָּ בֹא‬
‫וַ יֵּ ׁ ֶשב ְ ּב ֵא‪ֵֹ ‬י ַמ ְמ ֵר‪ֶ ׁ ֲ ‬שר ְ ּב ֶח ְברוֹן” )שם פסוק יח(‪ָ ׁ ,‬שם ׁ ַיָשב‬

‫‪111‬‬
 Rabbi Steinsaltz’s unique approach to
Abraham’s psychological state and crisis of faith
at the Binding of Isaac
4 Abraham started his journey in Beersheba,25 many hours from
Jerusalem, on foot. Since he and Isaac had only one donkey
and were traveling together, the journey took three days. On
the third day Abraham lifted up his eyes and saw the placeD
from afar.
5 Abraham said to his young men: Stay here with the donkey
and wait for me, and I and the lad will go there; we will pros-
trate ourselves, pray or sacrifice an offering, and will return
to you. Abraham does not reveal his intention to sacrifice his
son. Instead, he gives his attendants the impression that he and
Isaac will sacrifice an offering together and then return.
6 Abraham took the wood of the burnt offering and placed it
upon Isaac his son.D By carrying the wood, Isaac was already
participating in the sacrifice. He, Abraham, took in his hand
the fire, the kindling, and the knife, and the two of them
went together.D
Book of Genesis | Chapter 22 | Vayera
Isaac surely began to ponder: What if we do not find a lamb?
The juxtaposition of “burnt offering” and “my son” would have
rung in his ears, as Isaac was no doubt aware of the practice of
human sacrifice among the surrounding peoples. Nevertheless,
the verse repeats the phrase indicating their solidarity: And the
two of them went together. Earlier, Abraham was deeply trou-
bled and Isaac was entirely innocent, and they went together.
Now Isaac has heard Abraham’s frightening words, but he con-
tinues to walk with his father, without any attempt to escape.
9 They came to the place that God had told him; Abraham
built the altar there, arranged the wood, and bound the
hands and feet of Isaac his sonD to prevent him from moving,
and he placed him on the altar upon the wood. He complet-
ed his preparation of Isaac as an offering.
10 Abraham raised his handD and took the knife to slaughter
his son.

m
7 Now that they were alone Isaac said to Abraham his father; 11 The angel of the Lord called to him from the heavens. Since
he said: My father. He, Abraham, said to him, as he had re- the angel is a messenger of God, its statement is the word of

le
sponded earlier to God: Here I am, my son, ready and atten- God. And he said: Abraham, Abraham. Again, he, Abraham,

sa
tive. Abraham has not become any less fatherly toward Isaac, said: Here I am, always ready to be commanded, even in the
and he listens with a loving ear, despite the knowledge that he midst of such a superhuman effort as this.

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must sacrifice him. He, Isaac, said: Here are the fire and the 12 He said: Do not raise your hand to the lad, and do not

Je
wood, but if our intention is to sacrifice an animal, where is do anything to him;D for now I know that you are God-
the lamb for a burnt offering? fearing,D and you did not withhold your son, your only one,
is w
8 Abraham said,D in a poignant response: God will Himself from Me.
rs
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see to the lamb for a burnt offering, my son. At this point,

he
Pu pre

DISCUSSION
22: | And saw the place: It is unclear what wood a considerable distance (see Ibn Ezra, One issue that must have struck Abraham
re ple

exactly Abraham saw. While he may have been verse 4). was the apparent contradiction between God’s
able to identify the land of Moriah, he would still The two of them went together: The word earlier promise: “It is through Isaac that descen-
have been unable to pinpoint the precise spot dants will be accounted to you” (:), and His
Ko m

“together” recurs three times in this story. In this

of his destination. The Temple Mount rises above command to sacrifice Isaac as a burnt offering.
n

verse, it underscores the heartrending nature of

Sa

the city of Jerusalem, but it does not rise above
the surrounding hills and is unremarkable to the
casual onlooker. The Sages explain that the hill
was marked by a heavenly sign, such as a cloud
(see Pirkei deRabbi Eliezer ; Tanĥuma, Vayera
46; Ramban).
22: | And placed it upon Isaac his son: The
Sages, in light of the juxtaposition of this story
to the death of Sarah mentioned soon afterward
(:), maintain that the two events occurred at
the same period. If so, Isaac would have been
thirty-seven years old at the time (Seder Olam
Rabba ; Vayikra Rabba 0:; Tanĥuma, Vayera
). However, from the details of the events and
the conversation between Abraham and Isaac
it appears that Isaac was quite young, perhaps
ten to twelve years old. He could not have been
much younger, as he was old enough to carry
their journey together. Father and son walked
together, one agonizingly aware of the purpose
of their journey, and the other entirely innocent,
under the assumption he was about to partici-
pate in a religious ritual, but utterly unaware
that he was to be the offering.
22:8 | Abraham said: One powerful aspect of
the story of the binding of Isaac is the silence
of the Torah with regard to Abraham’s thoughts
and emotions throughout the ordeal, as well as
those of Isaac. Abraham could not perform his
task immediately, but was obligated to com-
plete a journey of several days, all the while
nursing the thought that he would be required
to kill his own son when he would reach his des-
tination (see Ramban, verse ). For him, those
days would have been emotionally and psycho-
logically devastating (see Bereshit Rabba 55:5).
Apart from the personal sacrifice and the con-
tradiction between God’s statements, the sheer
moral repugnance of what he was being asked
to do must also have weighed on Abraham,
who was familiar with child sacrifice as one
of the abominations of the Canaanites (see
Deuteronomy :).
Abraham was thrust into a personal crisis,
facing the impending loss of his beloved only
son and heir, and simultaneously into a crisis
of faith, forcing him to reexamine both his re-
lationship with God and the ideals in which he
believed. The test of the binding of Isaac high-
lighted Abraham’s profound compliance with
God’s instructions. When God commanded him
to perform this act, he obeyed, without question
or complaint (see Tanĥuma, Vayera 46).

112
‫ספר בראשית | פרק כב | וירא‬

‫ב ָר ָ֜הם‬ ‫ֹאמר ַא‬ ֶ ֨‫ת־ה ָּמ ֖קוֹם ֵ ֽמ ָר ֽחֹק׃ וַ יּ‬ ַ ‫רא ֶא‬ ‫ת־ﬠינָ ֛יו וַ ַ ֥יּ‬ ֵ ‫ב ָר ָה֧ם ֶא‬ ‫ישי וַ יִּ ּ ֨ ָשׂ א ַא‬ ִ ֗ ׁ ‫ש ִל‬ ּ ׁ ‫ַּביּ֣ וֹם ַה‬ ‫ד‬
‫ה‬
‫נָשו ָּבה‬ ֥ ׁ ‫ֽש ַּ ֽת ֲחוֶ ֖ה ו‬ ׁ ‫ ִנ‬‫ד־כֹה ו‬
ּ֑ ‫ֽל ָכ֖ה ַﬠ‬ ֵ‫ ַה ֔ ַּנ ַﬠר נ‬‫ם־ה ֲֽח ֔מוֹר וַ ֲֽא ִנ֣י ו‬ ַ ‫ה ִ ֽﬠ‬ ‫ּ־ל ֶכ֥ם ּ ֹפ‬ ָ ‫ש ֽבו‬ ׁ ‫ﬠ ָ ֗ריו‬‫ל־נ‬ ָ ‫ֶא‬
‫ה ֵא ׁ֖ש‬‫ת‬ ָ ‫ּב ֔יָדוֹ ֶא‬ ‫ּבנ֔ וֹ וַ יִּ ַּ ֣קח‬ ‫ ָח֣ק‬‫ם ַﬠל־יִ צ‬ ‫ת־ﬠצֵ ֣י ָ ֽהע ָֹ֗לה וַ ָ֙יּ ֶ ׂש‬ ֲ ‫ב ָר ָ֜הם ֶא‬ ‫ֲא ֵל ֶיכֽם׃ וַ יִּ ַ ּ֨קח ַא‬ ‫ו‬

‫ֹאמר ָא ִ֔בי‬ ֶ ֣‫ו וַ יּ‬ ‫ב ָר ָה֤ם ָא ִבי‬ ‫ל־א‬ ַ ‫ ָ֜חק ֶא‬‫ֹאמר יִ צ‬ ֶ ֨‫חדָּ ֽ ו׃ וַ יּ‬ ַ‫נֵיה֖ם י‬ ֶ ‫ש‬ ׁ ‫ֽל ֥כ ּו‬ ֵ‫ֽמ ֲא ֶכ ֶ֑לת וַ יּ‬ ֽ ַּ ‫ה‬‫ת‬ ַ ‫ ֶא‬‫ו‬ ‫ז‬

‫ב ָר ָ֔הם‬ ‫ר ַא‬ ‫ֹאמ‬ ֶ ֙‫לע ָֹלֽה׃ וַ יּ‬ ‫ ַאיֵּ ֥ה ַה ּ ֶשׂ ֖ ה‬‫ ָה ֵ֣ﬠ ֔ ִצים ו‬‫ש ו‬  ׁ ‫ֹאמר ִה ֵּנ ֤ה ָה ֵא‬ ֶ ֗‫בנִ ֑י וַ יּ‬ ‫ֹאמר ִה ֶּנ ּ֣נִי‬ ֶ ֖‫וַ יּ‬ ‫ח‬

‫שר‬ ֣ ֶ ׁ ‫קוֹם ֲא‬ ֮ ‫ל־ה ָּמ‬ ַ ‫חדָּ ֽ ו׃ וַ ֗יָּבֹא ּו ֶא‬ ַ‫נֵיה֖ם י‬ ֶ ‫ש‬ ׁ ‫ֽל ֥כ ּו‬ ֵ‫ּבנִ ֑י וַ יּ‬ ‫לע ָֹל֖ה‬ ‫ה־לוֹ ַה ּ ֶשׂ ֛ ה‬ ּ֥ ‫ר ֶא‬ ִ‫ֱאל ִֹ֕הים י‬ ‫ט‬

‫ד ֶאת־‬ ֹ‫ת־ה ֵֽﬠצִ ֑ים וַ ֽיַּ ֲֽﬠק‬ ָ ‫ֹך ֶא‬ ‫ח וַ ֽיַּ ֲֽﬠ ֖ר‬ ‫ ֵּ֔ב‬‫ת־ה ִּמז‬
ַ ‫ם ֶא‬ ‫ב ָר ָה‬ ‫ר־לוֹ ָה ֱֽאל ִֹה ֒ים וַ ִיּ ֶ֨בן ׁ ָש֤ם ַא‬ ֣ ‫ָ ֽא ַמ‬
‫יָדוֹ וַ יִּ ַ ּ ֖קח‬‫ת‬֔ ‫ם ֶא‬ ‫ב ָר ָה‬ ‫ש ַל֤ח ַא‬ ׁ ִ‫ח ִמ ַּ ֖מ ַﬠל ָל ֵֽﬠ ִצֽים׃ וַ יּ‬ ‫ ֵּ֔ב‬‫ה ִּמז‬‫ל‬ ַ ‫וֹ ַﬠ‬ ‫ּבנ֔ וֹ וַ יָּ ֶ ׂ֤שם אֹת‬ ‫ ָח֣ק‬‫יִ צ‬

m
‫י‬

‫ֹאמר‬ ֶ ֖‫ה ׁ ּ ָש ַ֔מיִ ם וַ יּ‬‫ן‬ ַ ‫ה ִמ‬ ‫֤ך יהו‬ ‫ל ַא‬ ‫ק ָ ֨רא ֵא ָ֜ליו ַמ‬ ִ‫בנֽ וֹ׃ וַ יּ‬‫ת‬ ּ ‫ש ֖חֹט ֶא‬ ׁ ‫ֽמ ֲא ֶכ ֶ֑לת ִל‬ ֽ ַּ ‫ה‬‫ת‬ַ ‫ֶא‬

le
‫יא‬

sa
‫ל־ת ַﬠשׂ ֖לוֹ‬ ֥ ַּ ‫ ַא‬‫ל־ה ֔ ַּנ ַﬠר ו‬ ַ ‫ך ֶא‬ ָ ‫ֽד‬ ָ‫ש ַל֤ח י‬ ׁ ‫ת‬‫ל‬ ִּ ‫ֹאמר ַא‬ ֶ ֗‫ֹאמר ִה ֵּנֽנִי׃ וַ יּ‬ ֶ ֖‫ב ָר ָה֑ם וַ יּ‬ ‫ב ָר ָה֣ם ׀ ַא‬ ‫ַא‬ ‫יב‬

ru
֖ ָ‫ידך‬ ‫ ִ ֽח‬‫ ךָ ֥ ֶאת־י‬‫ת־בנ‬ ִּ ‫כ ָּת ֶא‬ ‫ש‬ ֛ ׂ ַ ‫ ֥ל ֹא ָח‬‫ם ַ ֔א ָּתה ו‬ ‫ ֵ ֤רא ֱאל ִֹהי‬‫ﬠ ִּתי ִּכֽי־י‬ ‫מ ֑או ָּמה ִּכ֣י ׀ ַﬠ ָּ ֣תה יָ ַ ֗ד‬
Je
is w
rs
bl vie

‫רש״י‬
he
Pu pre

‫ לט( ׁ ֶש ָהיוּ‬,‫לן ל‬‫ ְוהוּא לְ ׁשוֹן ֲ’ע ֻק ִ ּדים’ )ל‬,‫ ֲע ֵק ָדה‬‫ִהי‬ ‫ ו ׁ ְֶש ּ ַמ ְכ ׁ ֶש ֶר‬,(‫ מב‬,‫ ָ ּב ָ ׂשר” )דברים לב‬‫ֹאכ‬ ַ ּ ‫ ”ו ְַח ְר ִ ּבי‬:‫ימא‬ ָ ֵ ‫ְ ּד‬ ‫וֹתוֹ ִמיָּ ד? ְּכ ֵדי ׁ ֶש ּל ֹא‬‫ ְר‬ַ ‫ ַחר ִמ ּ ְל‬ֵ ‫ לָ ּ ָמה‬.‫ישי‬ִ ׁ ‫ד ׀ ַּביּוֹם ַה ּׁ ְש ִל‬
:‫ ָּכר‬ִ ‫ן בּ וֹ ָהיָה‬‫וֹ‬ ְ ‫ ָמקוֹם ׁ ֶש‬,‫ִים‬‫ְ ָב‬ ‫ ֶיהם‬ֵ ּ ‫ַק ְר ֻס‬
ָ ‫עוֹק ִדים‬ ‫ ַעל ׁ ֵשם‬, ֶ‫ת ַמ ֲא ֶכ‬‫ ְִק ֵר‬ ‫ זֹאת‬,‫ ֵחר‬ַ ‫ ָ ּד ָבר‬. ָ‫לַא ִכיל‬ ֲ ‫ָ ּב ָ ׂשר‬ ‫וֹ‬ ‫ ו ְִא ּלוּ ָהיָה‬,‫ ֲה ָממוֹ ְו ִע ְר ְ ּבבוֹ ּ ִפ ְתאוֹם ְו ָט ַרף ַ ּד ְע ּתוֹ‬:‫מרוּ‬ֹ ְ ‫י‬
‫ ְב ָר ָהם‬ַ .‫נֵיהם ְיַחדָּ ו‬ ֶ ‫כ ּו ׁ ְש‬ְ ֵ‫ וַ יּ‬:‫ן ְ ׂש ָכ ָר ּה‬ַ ּ ‫וֹכלִ ים ַמ‬
ְ ֵ ‫ׁ ֶשיִּ ְ ׂש ָר‬ .‫ וַ יַּ ְרא ֶאת ַה ָּמקוֹם‬:‫עוֹשה‬ ׂ ֶ ‫ל לִ בּ וֹ ל ֹא ָהיָה‬ֶ ְ‫ ּ ָמלֵ ך‬ִ ְ ‫ׁ ָשהוּת‬
:‫ת ׁ ְשמוֹ‬ֶ ‫ ׁ ֶש ּכ ֵוֹפל‬,‫ לְ ׁשוֹן ִח ָ ּבה הוּא‬.‫יא ׀ ַא ְב ָר ָהם ַא ְב ָר ָהם‬
re ple

‫וֹן‬‫ֵ ךְ ְ ּב ָר‬‫ ָהיָה הוֹ‬,‫וֹ‬‫ת ְ ּב‬ֶ ‫ע ׁ ֶשהוֹלֵ ךְ לִ ׁ ְשחֹט‬ ‫יוֹד‬ ֵ ‫ׁ ֶש ָהיָה‬ :‫ר‬ָ ‫ ָה‬‫ן ָק ׁשוּר ַע‬ָ ‫ה ָע‬ָ ‫ָר‬
‫אתי‬ ִ ‫ ּ ָלא לְ ִח ָ ּנם ָ ּב‬ֶ :‫ ַמר לוֹ‬ָ .‫חט‬ ֹ ‫ לִ ׁ ְש‬.‫יב ׀ ַאל ִּת ׁ ְש ַלח‬ :‫ו ִ ְׂש ְמ ָחה ְּכיִ צ ְָחק ׁ ֶש ּל ֹא ָהיָה ַמ ְר ּג ִׁיש ַ ּב ָ ּד ָבר‬ .‫ֵינוּ‬‫ ׁ ֶשר לְ ָפ‬ֲ ‫מוּעט לַ ּ ָמקוֹם‬ ָ ַ ‫ ְּכ‬.‫ה ׀ ַﬠד ּכֹה‬
ְ‫ ֶ ּד ֶרך‬,‫לוֹמר‬
‫ל‬” ַ :‫וֹ‬ ‫ ַמר‬ָ !‫ ְמ ַעט ָ ּדם‬‫ְאוֹצי‬ ִ ‫ ו‬ ָ‫ ֱﬠ ֶ ׂשה בּ וֹ ַח ָ ּבל‬ֶ ?‫לְ ָכאן‬
Ko m

‫ ו ְִאם‬,‫ה וְיִ ְב ַחר לוֹ ַה ֶּ ׂשה‬ֶ ‫ יִ ְר‬,‫לוֹמר‬ ַ ‫ ְּכ‬.‫ח ׀ יִ ְר ֶאה ּלוֹ ַה ּ ֶ ׂשה‬ :‫יכן הוּא ַמה ּׁ ֶש ָא ַמר לִ י ַה ּ ָמקוֹם‬ ָ ‫ה ֵה‬ֶ ‫ ְר‬ֶ ,‫ ּג ָָדה‬ַ ‫וּמ ְד ַר ׁש‬ִ
‫ ׁ ִשיב‬ָ ‫ ֵמ ַע ּ ָתה ׁיֵש לִ י ַמה‬.‫ ִּכי ַﬠ ָּתה יָ ַד ְﬠ ִּתי‬:”‫אוּמה‬
ָ ‫ ַﬠשׂ לוֹ ְמ‬ַ ּ
n

‫ ו ְַאף ַעל ּ ִפי ׁ ֶש ֵה ִבין יִ צ ְָחק ׁ ֶשהוּא‬.”‫ִי‬‫ ְ ּב‬ ָ‫ֵאין ֶ ׂשה — ”לְ עוֹל‬ ‫ ֵ ּבא ׁ ֶשיָּ ׁשוּבוּ‬ַ ְ ִ .‫ וְ ׁנָשו ָּבה‬:(‫ ה‬,‫ ְיִהיֶה ַז ְר ֶעךָ ” )לעיל טו‬ֹ‫”כ‬ ּ
Sa

‫ יָ ַד ְע ּ ִתי‬, ָ‫ ְצלְ ך‬ֶ ‫ ִח ָ ּב ִתי‬‫ ֵמ ִהים ַמה ִהי‬ְ ּ ‫ ַה‬,‫ְלָא ּמוֹ‬ ֻ ‫לַ ָּ ׂש ָטן ו‬
:‫ֵ ב ׁ ָשוֶה‬‫ֵיהם יַ ְח ָ ּדו” ְ ּב‬
ֶ ‫ ”וַ יֵּ לְ כוּ ׁ ְש‬,‫ ּׁ ָש ֵחט‬ִ ְ‫הוֹלֵ ךְ ל‬ :‫ֵיהם‬ ֶ ‫ׁ ְש‬
:”‫ ּ ָתה‬ַ ‫ים‬ִֹ ֱ ‫”כי יְ ֵר‬ ִ ‫ ׁ ֶש‬,‫ ַע ְכ ׁ ָשיו‬‫לִ י ּ ִפ ְתחוֹן ּ ֶפ‬
ִּ ‫רוֹאים‬
ָ ‫ יָ ָדיו ְו ַרגְלָ יו ֵמ ֲא‬.‫ט ׀ וַ יַּ ֲﬠקֹד‬
‫ ַהיָּ ַדיִ ם ו ְָה ַרגְלַ יִ ם ְ ּביַ ַחד‬.‫חוֹריו‬ ֶ ‫ ַעל ׁ ֵשם ׁ ֶש‬,‫ ַס ִּכין‬.‫ו ׀ ַה ַּמ ֲא ֶכ ֶלת‬
‫ ְּכ ָמה‬,‫ת ַה ָ ּב ָ ׂשר‬ֶ ‫אוֹכלֶת‬

DISCUSSION
22: | And bound Isaac his son: The Torah destiny, whose roots can be found in Isaac’s self- was sometimes performed by a token gesture,
does not describe Isaac’s reaction. Did he scream less devotion. such as passing one’s son through fire without
or cry? Did he resign himself to his fate? Many 22:1 | Abraham raised his hand: The action is actually burning him.
commentaries take this silence, and his lack of drawn out in this verse, not due to any hesita- Now I know that you are God-fearing: Until
any opposition or attempt to flee reported in tion on Abraham’s part, but in order to empha- the binding of Isaac, Abraham had always per-
the Torah, as an indication that Isaac willingly size the difficulty of the trial. Every movement formed God’s will out of love; see Isaiah 4:,
consented to serve as the burnt offering. From had independent significance, and the fact that where God refers to “Abraham who loved Me.”
this moment, the relationship between God the reader’s attention is drawn to every part of This episode emphasizes Abraham’s fear of
and Abraham’s family took on a new dimen- the act accentuates the difficulty of the test. God, and his willingness to obey any command
sion. The descendants of Abraham became not God would give him. The term “fear” in this con-
just descendants of a particular individual, but 22:12 | Do not do anything to him: Do not
slaughter him or wound him in any way, even text does not mean that Abraham was fright-
a group of people with a unique heritage and ened. Rather, it denotes obedience even in the
symbolically. Child sacrifice in the ancient world

113
 Book of Exodus | Chapter 1 | Yitro

Moses related the statement of the people to the Lord, that
they had agreed enthusiastically.17
10 The Lord said to Moses: Go to the people and sanctify, sum-
mon, and prepare them,18 today and tomorrow for the revela-
tion; and they shall wash their garments as part of the purifi-
cation process that would become the accepted one in Israel.
11 They shall be ready for the third day, as on the third day
the Lord will descend before the eyes of all the people on
Mount Sinai.
12 In addition, you shall restrict the people all around, saying:
This border shall signify the location of the forbidden area.
Beware of ascending the mountain or even touching its
edge, as anyone who touches the mountain, thereby entering
the sanctified area, shall be punished by being put to death.
13 However, no hand shall touch him, that person who enters
the forbidden place, for if others chase after him to catch him,
15 He said to the people: As part of your sanctification pro-
cess, be prepared in three days; do not approach a woman.
Refrain from sexual relations during these three days in order to
focus your minds and prepare for the encounter.
16 It was on the third day, when it was morning, and there was
thunder and lightning and a thick cloud on the mountain,
and the blast of a shofar was extremely powerful, and all the
people who were in the camp trembled.
17 Moses took the people out of the camp toward God. Despite
the warning against approaching too close to the central area of
the event, it was appropriate for the people to advance as close
as they could within the permitted area. And they stood at the
foot of the mountain.
18 Mount Sinai was all smoke, because the Lord descended
upon it in fire. Its thick, concentrated smoke ascended like
the smoke of a furnace, which is produced by a large fire in a

m
they too will enter the demarcated area.19 Therefore, he shall be small area. And the entire mountain trembled greatly.
stoned from afar or shot with arrows; whether it is an animal 19 The loud blast of the shofar, which was initially heard to-

le
that wandered inside or man, it will not live. Only later, with gether with the other noises, grew continuously stronger. As

sa
the extended blast of the shofar, or alternatively, when that this occurred, Moses would speak, and God would answer
sound ceases, which is the signal for the cessation of the event, him with a voice. The people heard this conversation between

ru
they, anyone who wishes, shall be permitted to ascend the Moses and God.

Je
mountain.D 20 The Lord descended upon Mount Sinai to the top of the
14 Moses descended from the mountain to the people. He Sixth mountain; the Lord summoned Moses to the top of the
is w
sanctified the people and they washed their garments. aliya mountain, while all the people listened in order to hear the ex-
rs
bl vie

change between them, and Moses ascended.

he
Pu pre
re ple
Ko m
n
Sa

charismatic personality, but in such cases, the
belief in the prophecy itself is limited. The public
revelation at Sinai, in contrast, was designed to
lead to a profound, permanent belief. The na-
tion of Israel would see and hear God without an
intermediary, and directly perceive the proph-
ecy given to Moses and witness the truth of his
mission (see Rambam, Sefer HaMadda, Hilkhot
Yesodei HaTorah :).
1:13 | With the extended blast of the
shofar, they shall ascend the mountain:
Undoubtedly, the descent of God to a particu-
lar spot is of theological significance. The giving
of the Torah and the establishment of the cov-
enant with the people of Israel will occur within
the boundaries of that location and therefore
DISCUSSION
any approach to that area must be restricted.
Nevertheless, the sanctity of Mount Sinai was
merely temporary, as it was solely due to the
momentous encounter about to take place
there. In the Jewish tradition, the mountain is a
site of historical memory, but it does not retain
any measure of holiness. Consequently, no pil-
grimages were undertaken to Mount Sinai, and
even its precise location has not been preserved.
Not only is the place of the revelation un-
known, but its exact date is not specified in the
Torah either. In contrast to many other events,
whose exact dates are recorded, here the date is
mentioned only in a general manner: In the third
month, a few days after the first of the month.
According to the tradition, which accords with
a straightforward reading of the verses, the
revelation occurred on the sixth or the seventh
of the month of Sivan (see Shabbat 6b). This
unresolved issue further increases the mystery
surrounding the event, which occurred outside
conventional boundaries, in an unidentified
place and time. Momentarily, the Jewish people
entered a different, unfamiliar state where they
encountered their God, and that state faded
away after the revelation. No similar event,
where an entire nation of men, women, and chil-
dren encounter God beyond the boundaries of
time and space, occurred prior to this one, and
there will be nothing comparable in the future
(see Rambam, Guide of the Perplexed :40, :).

390
‫ספר שמות | פרק יט | יתרו‬

‫ל‪‬ה ָ֔ﬠם ו‪ִ ‬קדַּ ׁ ‪‬ש ָּ ֥תם ַהיּ֖ וֹם ו ָּמ ָח֑ר‬ ‫ֹאמר יהו֤ ה ֶאל־מ ׁ ֶֹש ‪‬ה ֵל ‪֣‬ך ֶא ָ‬ ‫ָה ָﬠ֖ם ֶאל־יהוֽ ה׃ וַ יּ֨ ֶ‬ ‫י‬

‫ישי ִּכ֣י ׀ ַּביּ֣ וֹם ַה ׁ ּ ‪‬ש ִל ׁ ֗ ִשי יֵ ֵר֧ד יהו֛ ה ‪‬ל ֵﬠינֵ ֥י‬ ‫ו‪ִ ‬כ ‪ּ‬ב ֖ס ּו ִ ׂש ‪‬מל ָ ֹֽתם׃ ו‪ָ ‬הי֥ ּו נ‪ ‬כֹנִ ֖ים ַליּ֣ וֹם ַה ׁ ּ ‪‬ש ִל ׁ ִ ֑‬ ‫יא‬

‫ש ‪‬מ ֥ר ּו ָל ֶכ֛ם ֲﬠ ֥לוֹת ָּב ָה֖ר‬ ‫אמֹר ִה ׁ ּ ָ ֽ‬

‫ת־ה ָﬠ ‪‬ם ָס ִ ֣ביב ֵל ֔‬ ‫ל־ה֥ר ִסינָ ֽי׃ ו‪ִ ‬הג‪ַּ ‬ב ‪‬ל ָּ ֤ת ֶא ָ‬ ‫ל־ה ָﬠ֖ם ַﬠ ַ‬ ‫‪‬כ ָ‬ ‫יב‬

‫ֽי־ס ֤קוֹל יִ ָּס ֵקל‪ֽ ‬אוֹ־יָ ֣רֹה‬ ‫ֹא־ת ַ֨ ּגע ּ֜בוֹ ָ֗יד ִּכ ָ‬ ‫ּמת׃ ֽל ִ‬ ‫ל‪‬הנּ ֹגֵ ‪֥‬ﬠ ָּב ָה֖ר ֥מוֹת יו ָ ֽ‬ ‫וּנ‪ ‬ג֣ ‪ֹ‬ﬠ ‪ּ‬ב ָקצֵ ֑ה ּו ּ‪‬כ ַ‬ ‫יג‬

‫ֹשה‬ ‫ם־א ׁיש ֣ל ֹא ִי ‪ֽ‬חיֶ ֑ה ִּב ‪‬מ ׁש ‪ֹ ‬ך ַהיּ ֵֹ֔בל ֵה ָּ֖מה יַ ֲֽﬠ ֥ל ּו ָב ָהֽר׃ וַ יֵּ ֧ ֶרד מ ׁ ֶ ֛‬ ‫ם־ב ֵה ָמ֥ה ִא ִ ֖‬ ‫יִ יָּ ֶ ֔רה ִא ‪ּ‬‬ ‫יד‬

‫ל‪‬ה ָ֔ﬠם ֱהי֥ ּו‬ ‫ֹאמ ‪‬ר ֶא ָ‬ ‫ת־ה ָ֔ﬠם וַ ֽי‪ַ ‬כ ‪ּ‬ב ֖ס ּו ִ ׂש ‪‬מל ָ ֹֽתם׃ וַ יּ֙ ֶ‬ ‫ש ֶא ָ‬ ‫ל־ה ָﬠ֑ם וַ י‪ַ ‬קדֵּ ׁ ‪‬‬
‫ן־ה ָה֖ר ֶא ָ‬ ‫ִמ ָ‬ ‫טו‬

‫ישי ִּב ‪‬הי֣ ֹת ַה ּ֗ב ֶֹקר‬ ‫שה׃ וַ י‪ִ ‬הי‪ַ ‬ביּ֨ וֹם ַה ׁ ּ ‪‬ש ִל ׁ ֜ ִ‬ ‫ל‪‬א ׁ ּ ָ ֽ‬
‫ל‪‬ת ‪ּ ‬ג ׁ ֖ש ּו ֶא ִ‬ ‫נ‪ ‬כֹנִ ֖ים ִל ׁ ‪‬ש ֣ל ׁ ֶֹשת יָ ִ ֑מים ַ ֽא ִּ‬ ‫טז‬

‫ל־ה ָﬠ֖ם‬ ‫ל־ה ָ֔הר ו‪֥ ‬קֹל ׁשֹפָ ֖ר ָחזָ ֣ק ‪‬מ ֑אֹד וַ יּ‪ֱ ‬ח ַ ֥רד ּ‪‬כ ָ‬ ‫וַ י‪ִ ‬הי‪ ‬ק ֹ֨ל ֹת ו ‪ּ‬ב ָר ִ֜קים ו‪ָ ‬ﬠנָ ֤ן ָּכ ֵב ‪‬ד ַﬠ ָ‬

‫‪m‬‬
‫ֽמ ֲחנֶ ֑ה וַ ִיּ ‪ֽ‬תיַ ּ‪‬צ ֖ב ּו‬
‫ן־ה ַּ ֽ‬ ‫ת־ה ָﬠ֛ם ִל ‪‬ק ַ ֥ראת ָה ֱֽאל ִ ֹ֖הים ִמ ַ‬ ‫יּוֹצא מ ׁ ֶֹש֧ה ֶא ָ‬ ‫ֽמ ֲחנֶ ֽה׃ וַ ֨ ֵ‬‫שר ַּב ַּ ֽ‬‫ֲא ׁ ֶ ֥‬

‫‪le‬‬
‫יז‬

‫‪sa‬‬
‫שן ֻּכ ּ֔לוֹ ‪ִ ‬מ ּ ‪‬פ ֠ ֵני ֲא ׁ ֨ ֶשר יָ ַ ֥רד ָﬠ ָל֛יו יהו֖ ה ָּב ֵא ׁ֑ש וַ יַּ ֤ ַﬠל ֲﬠ ׁ ָשנ ‪‬וֹ‬ ‫‪ּ‬ב ַת ‪‬ח ִּ ֥תית ָה ָהֽר׃ ו‪ַ ‬ה֤ר ִסינַי‪ָ ‬ﬠ ׁ ַ ֣‬ ‫יח‬

‫‪ru‬‬
‫ֹשה‬ ‫הוֹל ‪֖‬ך ו‪ָ ‬חזֵ ֣ק ‪‬מ ֑אֹד מ ׁ ֶ ֣‬ ‫ל־ה ָה֖ר ‪‬מ ֽאֹד׃ וַ ֽי‪ִ ‬הי‪֣ ‬קוֹל ַה ׁ ּש ֔ ָֹפר ֵ‬ ‫ּ‪‬כ ֶﬠ ׁ ֶ֣שן ַה ִּכ ‪‬ב ׁ ֔ ָשן וַ יּ‪ֱ ‬ח ַ ֥רד ּ‪‬כ ָ‬ ‫יט‬

‫‪Je‬‬
‫‪is w‬‬
‫ֹאש ָה ָה֑ר וַ יִּ ‪‬ק ָ ֨רא ששי‬ ‫ל־ר ׁ‬ ‫ל־ה֥ר ִסינַ ֖י ֶא ֣‬ ‫י‪ַ ‬ד ֵּ֔בר ו‪ָ ‬ה ֱֽאל ִ ֹ֖הים יַ ֲֽﬠנֶ ֥נּ ּו ‪‬ב ֽקוֹל׃ וַ יֵּ ֧ ֶרד יהו֛ ה ַﬠ ַ‬ ‫כ‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫רש״י‬
‫‪Pu pre‬‬

‫לוֹמר‪:‬‬ ‫וּמה ּ ַ‪‬לְ מוּד ַ‬ ‫ָ ּב ֵא ׁש ַעד לֵ ב ַה ּׁ ָש ַמיִ ם" )דברים ד‪ ,‬י‪ַ .(‬‬ ‫אוֹמר ְ ּב ׁ ִש ּׁ ָשה ַ ּבח ֶֹד ׁש ‪ְִ ּ ‬ת‪‬וּ ֲﬠ ֶ ׂש ֶר‪ַ ‬ה ִ ּד ְ ּברוֹ‪,‬‬
‫יוֹסי‪ .‬וּלְ ִד ְב ֵרי ָה ֵ‬ ‫ֵ‬ ‫וּמ ָחר"‪:‬‬ ‫י ׀ וְ ִקדַּ ׁ ְש ָּתם‪ְ .‬וז ּ ִַמ ְ‪ָ ּ ‬ם‪ֶ ׁ ,‬שיָּ ִכינוּ ַע ְצ ָמם ַ‬
‫”היּוֹם ָ‬
‫נוֹ‪‬ן‬
‫אזֶן ַמה ּׁ ֶש ִהי‪ ‬יְ כוֹלָ ‪ ‬לִ ׁ ְשמ ‪ֹ‬ע‪ֵ ,‬‬‫”כ ְב ׁ ָשן"? לְ ַ ׂש ֵ ּבר ֶ‪‬ת ָה ֹ‬ ‫ִּ‬ ‫הוֹסיף מ ׁ ֶֹשה ְּכלוּם‪ְ ,‬ו"לִ ׁ ְשל ׁ ֶֹשת יָ ִמים" ְּכמוֹ ’לַ יּוֹם‬ ‫ל ֹא ִ‬
‫ישי‪ֶ ׁ .‬שהוּא ׁ ִש ּׁ ָשה‬ ‫יא ׀ וְ ָהי ּו נְ כֹנִים‪ֵ .‬מ ִא ּׁ ָשה‪ַ :‬ליּוֹם ַה ּׁ ְש ִל ׁ ִ‬
‫‪re ple‬‬

‫ימן ַה ִ ּ‪ָּ ‬כר לָ ֶ‪‬ם‪ַּ .‬כיּוֹצֵא בּ וֹ‪ְּ :‬‬

‫”כ ַא ְריֵה ׁ ְיִש ָאג" )הושע‬ ‫לַ ְ ּב ִריּוֹת ִס ָ‬ ‫ַה ּׁ ְשלִ ׁ ִישי'‪ַ :‬אל ִּת ְ ּג ׁש ּו ֶאל ִא ּׁ ָשה‪ָּ .‬כל ׁ ְשל ׁ ֶֹשת יָ ִמים ַה ּ ָללוּ‪,‬‬
‫ַ ּבח ֶֹד ׁש‪ַ ,‬וּב ֲח ִמ ׁ ִישי ָ ּב‪ ָ‬מ ׁ ֶֹשה ֶ‪‬ת ַה ּ ִמז ֵ ְּב ‪‬ח ּ ַ‪ַ ‬ח‪ָ ‬ה ָ‪‬ר ׁ ְוּש ּ ֵתים‬
‫מוֹשלוֹ‬ ‫י‪ ,‬י(‪ְ ,‬ו ִכי ִמי ָ‪ַ ‬ן ּכ ‪ֹ‬ח ָ ּב ֲא ִרי ֶ‪ּ ‬לָא הוּא‪ ,‬ו ְַה ָּכתוּב ׁ ְ‬ ‫ְיִהיוּ ְטהוֹרוֹת‬ ‫טוֹבלוֹת לַ יּוֹם ַה ּׁ ְשלִ ׁ ִישי ו ְ‬ ‫ְּכ ֵדי ׁ ֶשיִּ ְהיוּ ַה ָ ּ‪ִ ׁ‬שים ְ‬
‫ֶﬠ ְ ׂש ֵרה ַמ ֵ ּצ ָבה‪ָּ ,‬כל ָה ִע ְ‪‬יָן ָה ָאמוּר ְ ּב ָפ ָר ׁ ַשת ו ְֵא ּ ֶל‪ַ ‬ה ּ ִמ ׁ ְש ּ ָפ ִטים‬
‫יּוֹתיו ְּכ ֵדי‬
‫וּמ ַד ּ ִמין ‪‬וֹתוֹ לִ ְב ִר ָ‬‫ְּכ ַא ְריֵ ה? ֶ‪ָ ּ ‬לא ָ‪‬נוּ ְמ ַכ ּ‪ִ‬ין ְ‬ ‫וֹרה‪ֶ ׁ ,‬ש ִאם ׁ ַיְש ּ ְמ ׁשוּ ּ‪‬וֹךְ ׁ ְשל ׁ ָֹשה ׁ ֶש ּ ָמא ּ ִ‪ְ ‬פל ֹט‬ ‫לְ ַק ֵ ּבל ּ‪ָ ‬‬
‫‪Ko m‬‬

‫וּמ ֻא ָחר ַ ּב ּת ָוֹרה‪ְ :‬ל ֵﬠינֵי ָכל‬ ‫)ל‪‬לן פרק כד(‪ ,‬ו ְֵאין ֻמ ְק ָ ּדם ְ‬
‫אזֶן ַמה ּׁ ֶשיְּ כוֹלָ ‪ ‬לִ ׁ ְשמ ‪ֹ‬ע‪ַּ .‬כיּוֹצֵא בּ וֹ‪ְ ” :‬וקוֹלוֹ‬ ‫לְ ַ ׂש ֵ ּבר ֶ‪‬ת ָה ֹ‬ ‫ילָת ּה ו ְַ‪ְ ‬חזֹר ו ְִ‪ְ ‬ט ָמא‪ָ ֲ ,‬בל‬ ‫לְא ַחר ְט ִב ָ‬ ‫ָה ִא ָּשה ׁ ִש ְכ ַבת ֶז ַרע ַ‬
‫‪n‬‬

‫סוּמא‪ֶ ׁ ,‬ש ִ ּ‪ַ ְ ‬ר ּ ְפאוּ ֻּכ ּ ָלם‪:‬‬ ‫ָה ָﬠם‪ְ .‬מלַ ּ ֵמד ׁ ֶש ּל ֹא ָהיָה ָ ּב ֶהם ָ‬
‫‪Sa‬‬

‫ְּכקוֹל ַמיִ ם ַר ִ ּבים" )יחזקאל מג‪ ,‬ב(‪ְ ,‬ו ִכי ִמי ָ‪ַ ‬ן קוֹל‬ ‫ִמ ּׁ ֶש ּׁ ָש ֲה ָתה ׁ ְשל ׁ ָֹשה יָ ִמים ְּכ ָבר ַהזֶּ ַרע ַמ ְס ִר ‪‬יח ו ְֵאינוֹ ָר‪‬וּי‬
‫לַ ּ ַמיִ ם ֶ‪ּ ‬לָא הוּא‪ ,‬ו ְַא ּ ָתה ְמ ַכ ּ‪ ֶ‬וֹתוֹ לְ ַד ּמוֹתוֹ לִ ְב ִר ָ‬
‫יּוֹתיו‪,‬‬ ‫לְ ַ‪‬ז ְִר ‪‬יע‪ְ ,‬ו ָטהוֹר ִמ ּ ְל ַט ּ ֵמא ֶ‪‬ת ַה ּפוֹלֶ ֶט‪:‬‬ ‫ימן‪ֶ ׁ ,‬ש ּל ֹא יִ ְק ְרבוּ‬
‫חוּמין לְ ִס ָ‬ ‫יב ׀ וְ ִהגְ ַּב ְל ָּת‪ְ .‬ק ַבע לָ ֶ‪‬ם ּ ְ‪ִ ‬‬
‫ְּכ ֵדי לְ ַ ׂש ֵ ּבר ֶ‪‬ת ָה ֹ‬
‫אזֶן‪:‬‬ ‫‪‬וֹמר לָ ֶ‪‬ם‪ִ :‬ה ּׁ ָש ְמרוּ‬ ‫ִמן ַה ְ ּגבוּל ו ָָהלְ ָאה‪ֵ :‬לאמֹר‪ַ .‬ה ְ ּגבוּל ֵ‬
‫טז ׀ ִּב ְהיֹת ַה ּב ֶֹקר‪ְ .‬מלַ ּ ֵמד ׁ ֶש ִה ְק ִ ּדים ַעל יָ ָדם‪ַ ,‬מה ּׁ ֶש ֵאין‬
‫יט ׀‬
‫ירם ַעל ָּכךְ ‪ :‬וּנְ ג ‪ֹ‬ﬠ‬ ‫ֵמ ֲעלוֹת ִמ ָּכאן וּלְ ַ‪ָ ּ ‬לן‪ְ ,‬ו ַא ּ ָתה ַה ְז ִה ֵ‬
‫הוֹל ְך וְ ָחזֵ ק ְמאֹד‪ִ .‬מ ְ‪ַ ‬ג ֶה ְדיוֹט ָּכל ְז ַמן ׁ ֶשהוּא‬ ‫ֵ‬ ‫ֶ ּד ֶרךְ ָ ּב ָ ׂשר ו ָָדם לַ ֲﬠשׂ וֹת ֵּכן ׁ ֶשיְּ ֵהא ָה ַרב ַמ ְמ ּ ִתין לַ ּ ַ‪‬לְ ִמיד‪.‬‬
‫ְּב ָקצֵ הוּ‪ִ ֲ .‬פ ּלוּ ְ ּב ָקצֵ‪‬וּ‪:‬‬
‫כוֹה‪ָ ֲ ,‬בל ָּכאן ”הוֹלֵ ךְ‬ ‫ַמ ֲא ִריךְ לִ ְתק ‪ֹ‬ע קוֹלוֹ ַמ ֲחלִ ׁיש ְו ֶ‬ ‫ְו ֵכן ָמ ִצינוּ ִ ּב ֶיחז ְֵקאל‪” :‬קוּם צֵא ֶ‪‬ל ַה ִ ּב ְק ָע‪ ...‬ו ָָאקוּם ו ֵָאצֵא‬
‫ֵיהם ַמה‬ ‫ְו ָח ֵזק ְמאֹד"‪ְ .‬ולָ ּ ָמה ָּכךְ ִמ ּ ְ‪ִ ‬ח ּ ָל‪ ?‬לְ ַ ׂש ֵ ּבר ָ‪‬זְ‪ֶ ‬‬ ‫ֶאל ַה ִ ּב ְק ָע‪ ‬ו ְִה ּ‪ָ ׁ ֵ‬שם ְּכבוֹד ה׳ ע ֵֹמד" )יחזקאל ג‪ ,‬כב‪-‬כג(‪:‬‬ ‫יג ׀ יָ רֹה יִ יָּ ֶרה‪ִ .‬מ ָּכאן לַ ִ ּ‪ְ ‬ס ָקלִ ין ׁ ֶש ֵהם ‪ְִ ‬ד ִחין לְ ַמ ָּטה ִמ ֵ ּבי‪‬‬
‫ּׁ ֶשיְּ כוֹלִ ין לִ ׁ ְשמ ‪ֹ‬ע‪ :‬מ ׁ ֶֹשה ַיְד ֵּבר‪ְּ .‬כ ׁ ֶש ָהיָה מ ׁ ֶֹשה ְמ ַד ֵ ּבר ַ‬
‫וּמ ׁ ְש ִמ ‪‬יע‬ ‫בוֹה ׁ ְש ּ ֵתי קוֹמוֹ‪ :‬יִ יָּ ֶרה‪ְ ׁ .‬יֻשלַ ךְ לְ ַמ ָּטה‬ ‫ַה ְּס ִקילָ ‪ֶ ׁ ,‬ש ָהיָה ָ ּג ּ‪‬‬
‫יוֹצ ָאה‬‫יז ׀ ִל ְק ַראת ָה ֱאל ִֹהים‪ַ .‬מ ּגִיד ׁ ֶש ָהיְ ָ‪‬ה ׁ ְש ִכ ָי‪ְ ‬‬
‫בוּרה ֶ‪ּ ‬לָא‬ ‫יִש ָר ֵ‪‬ל‪ֶ ׁ ,‬ש ֲה ֵרי ל ֹא ׁ ָש ְמעוּ ִמ ּ ִפי ַה ְ ּג ָ‬ ‫ַה ִ ּד ְ ּברוֹת לְ ְ ׂ‬ ‫לָ ָא ֶרץ‪ְּ ,‬כמוֹ‪” :‬יָ ָרה ַביָּ ם" )לעיל טו‪ ,‬ד(‪ִּ :‬ב ְמ ׁש ְֹך ַהיּ ֵֹבל‪.‬‬
‫יּוֹצא לִ ְק ַר‪‬ת ַּכ ּ ָל‪ְ ,‬ו ֶזהוּ ׁ ֶש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫‪‬ם ְּכ ָח ָ‪‬ן ַה ֵ‬ ‫לִ ְק ָר ָ‬
‫לָתת‬ ‫דוֹש ָ ּברוּךְ הוּא ְמ ַסיְּ עוֹ ֵ‬ ‫”‪‬נ ִֹכי" ְו"ל ֹא ְיִהיֶה לְ ךָ "‪ ,‬ו ְַה ָּק ׁ‬ ‫ָ‬ ‫ימן ִס ּלוּק ׁ ְש ִכי‪ָ‬‬ ‫יּוֹבל קוֹל ָ‪‬רֹךְ ‪ ,‬הוּא ִס ָ‬ ‫ְּכ ׁ ֶשיִּ ְמ ׁשֹךְ ַה ֵ‬
‫”ה׳ ִמ ִּסי‪ַ‬י ָ ּבא" )דברים לג‪ ,‬ב( ְול ֹא ‪ֱֶ ‬א ַמר‪’ :‬לְ ִסי‪ַ‬י ָ ּבא'‪:‬‬
‫בּ וֹ ּכ ‪ֹ‬ח לִ ְ‪‬יוֹת קוֹלוֹ ַמגְ ִ ּביר ו ְִ‪ְ ׁ‬ש ָמע‪ :‬יַ ֲﬠנֶ נּ ּו ְבקוֹל‪ .‬יַ ֲע ֶ‪‬נּוּ‬ ‫ו ְַה ְפ ָס ַקת ַה ּקוֹל‪ְ ,‬ו ֵכיוָן ׁ ֶש ֶא ְס ּ ַ‪ֵ ּ ‬לק ֵהם ַר ּׁ ָש ִאין לַ ֲעלוֹ‪ַ :‬היּ ֵֹבל‪.‬‬
‫ְּב ַת ְח ִּתית ָה ָהר‪ .‬לְ ִפי ּ ְפ ׁשוּטוֹ ְ ּב ַרגְלֵ י ָה ָ‪‬ר‪ִ .‬‬
‫וּמ ְד ָר ׁשוֹ‪ֶ ׁ ,‬ש ִ ּ‪ְ ‬לַ ׁש‬
‫”‪ֶ ׁ ‬שר יַ ֲע‪ָ ֶ‬ב ֵא ׁש" )מלכים ‪‬׳ יח‪,‬‬ ‫ַעל ְ ּד ַבר ַה ּקוֹל‪ְּ ,‬כמוֹ‪ֲ :‬‬ ‫’יוּבלָא'‪.‬‬‫קוֹרין לְ ִד ְכ ָר‪ְ ‬‬ ‫הוּא ׁש ָוֹפר ׁ ֶשל ַ‪‬יִ ל‪ֶ ׁ ,‬ש ֵּכן ַ ּב ֲע ַר ְביָ‪ִ ‬‬
‫ָה ָ‪‬ר ִמ ּ ְמקוֹמוֹ ו ְִ‪ְ ‬כ ּ ָפ‪ֲ ‬עלֵ ֶיהם ְּכגִיגִי‪:‬‬
‫כד(‪ַ ,‬על ְ ּד ַבר ָה ֵא ׁש לְ ִ‬
‫‪‬וֹרידוֹ‪:‬‬ ‫ו ְׁש ָוֹפר ׁ ֶשל ֵ‪‬ילוֹ ׁ ֶשל יִ צ ְָחק ָהיָה‪:‬‬
‫יח ׀ ָﬠ ׁ ַשן ֻּכ ּלוֹ‪ֵ .‬ין ָ׳ﬠ ׁ ַשן׳ ֶזה ׁ ֵשם ָ ּד ָבר‪ֶ ׁ ,‬ש ֲה ֵרי ָ‪‬קוּד‬
‫כ ׀ וַ יֵּ ֶרד ה׳ ַﬠל ַהר ִסינַי‪ .‬יָ כוֹל יָ ַרד ָעלָ יו ַמ ּ ָמ ׁש? ּ ַ‪‬לְ מוּד‬ ‫יד ׀ ִמן ָה ָהר ֶאל ָה ָﬠם‪ְ .‬מלַ ּ ֵמד ׁ ֶש ּל ֹא ָהיָ ה מ ׁ ֶֹשה ּפוֹ‪ֶ‬‬
‫ַה ּׁ ִשי״ן ּ ַפ ּ ָתח‪ָ ּ ֶ ,‬לא לְ ׁשוֹן ּ ָפ ַעל‪ְּ ,‬כמוֹ ָ‪ַ ‬מר‪ָ ׁ ,‬ש ַמר‪ָ ׁ ,‬ש ַמע‪.‬‬
‫”כי ִמן ַה ּׁ ָש ַמיִ ם ִ ּד ַ ּב ְר ּ ִ‪‬י ִע ּ ָמ ֶכם" )ל‪‬לן כ‪ ,‬יט(!‬ ‫לוֹמר‪ִּ :‬‬ ‫ַ‬ ‫לַ ֲע ָס ָקיו‪ּ ֶ ,‬לָא ִמן ָה ָ‪‬ר ֶ‪‬ל ָה ָעם‪:‬‬
‫”‪ֵ ‬ן ֻּכ ּ ֵל ּיה" ְול ֹא ּ ִ‪ְ ‬ר ֵ ּגם ּ ַ’‪ָְ ‬א'‪ְ .‬ו ָכל ָ’ﬠ ׁ ָשן'‬
‫לְ ָכךְ ּ ַ‪ְ ‬רגּוּמוֹ‪ָ ּ :‬‬
‫יען ַעל‬ ‫ְמלַ ּ ֵמד ׁ ֶש ִה ְר ִּכין ׁ ָש ַמיִ ם ַה ּ ַ‪ְ ‬ח ּ‪‬וֹ‪ִ‬ים ו ְָה ֶעלְ יוֹ‪ִ‬ים ו ְִה ִ ּצ ָ‬
‫ְקוּדים ָק ַמץ‪ִ ,‬מ ּ ְפ‪ֵ‬י ׁ ֶש ֵהם ׁ ֵשם ָ ּד ָבר‪ַ :‬ה ִּכ ְב ׁ ָשן‪.‬‬ ‫ׁ ֶש ַ ּב ּ ִמ ְק ָר‪ִ  ‬‬ ‫טו ׀ ֱהי ּו נְ כֹנִים ִל ׁ ְשל ׁ ֶֹשת יָ ִמים‪ .‬לְ סוֹף ׁ ְשל ׁ ֶֹשת יָ ִמים‪ ,‬הוּא‬
‫ַ ּג ֵ ּבי ָה ָ‪‬ר ְּכ ַמ ָ ּצע ַעל ַה ּ ִמ ָּטה‪ ,‬וְיָ ַרד ִּכ ֵּסא ַה ָּכבוֹד ֲעלֵ ֶיהם‪:‬‬
‫לוֹמר‪” :‬בּ ֵֹער‬ ‫יוֹתר? ּ ַ‪‬לְ מוּד ַ‬ ‫ׁ ֶשל ִסיד‪ .‬יָ כוֹל ְּכ ִכ ְב ׁ ָשן זֶה ְול ֹא ֵ‬ ‫הוֹסיף מ ׁ ֶֹשה יוֹם ֶ‪ָ ‬חד ִמ ַ ּד ְע ּתוֹ‪ְּ ,‬כ ִד ְב ֵרי ַר ִ ּבי‬
‫יעי‪ֶ ׁ ,‬ש ִ‬
‫יוֹם ְר ִב ִ‬

‫‪391‬‬
 The familiar term “Ten Commandments” is
translated here as “Ten Precepts.” Book of Exodus | Chapter 2 | Yitro

21 The Lord said to Moses: Descend, and again warn the
people, lest they break through to the Lord to see. When
they realize that this is no ordinary fire, the smoke is unusual,
and the shofar is unlike any other shofar they have heard, they
might be drawn to the place out of curiosity and yearning for
God. And if they do come near, many of them will fall, either
because there are guards stationed there, instructed to stop any-
one who attempts to approach, or due to divine retribution for
this infraction.
22 Also the priests,D those who perform the sanctified rites and
who approach the Lord and stand in front of the people at
the foot of the mountain,20 shall sanctify themselves, lest the
Lord burst out against them.
23 Moses said to the Lord: Why do I need to warn them a second
time? After all, the people will not be able to ascend Mount
Sinai, as you have already warned us, saying: Demarcate the
mountain, and sanctify it.
24 The Lord said to him: Go, descend,D and you shall ascend,
and Aaron with you. Your brother shall accompany you part
of the way. It is evident from the verses below that even those
close to Moses, who were permitted to ascend higher than the
rest of the people, were not permitted to reach the spot of the
encounter itself, where Moses alone ascended (see ��:��). God
again warns: But the priests and the people shall not ad-
vance and break through to ascend to the Lord, lest He burst
out against them.
25 Moses descended to the people, and said God’s repeated
warning to them. Apparently, he then ascended the mountain
again.21

m
The Torah lists Ten Precepts spoken by God on Mount Sinai, which He later wrote on stone tablets. The familiar
The Ten Precepts term “Ten Commandments” is translated here as “Ten Precepts.” In three places the Torah recounts the writing

le
EXODUS 20:114 of the ten devarim on the Tablets of the Covenant. Devarim is best translated as statements or precepts, not

sa
commandments. Furthermore, the passages in which these are stated can readily be divided up into ten
precepts, while it is difficult to divide them into ten commandments.

ru
It should be noted that the precise division of the revelation into ten sections is a matter of dispute. These precepts, which include matters between
man and God as well as those involving relationships between man and his fellow man, are at the foundation of the Judaic religious structure and the

Je
Jewish approach to life. In large part, they are also the source of universal values. Most of them are prohibitions relating to actions, but there are also
is w
some positive commands, as well as matters relating to one’s emotional and psychological states.
rs
bl vie

There is a distinction between the first five precepts, which focus on the relationship between God and man – including the honoring of one’s parents,
as this precept is also within the rubric of honoring God – and the last five precepts, which consist of interpersonal prohibitions. In fact, the name of
he

God does not appear in the second section at all.

Pu pre

All the precepts are addressed to the individual, in a direct, personal manner. However, in the early precepts, which focus on the belief in God, God is
referred to in the first person, as the Speaker, whereas in the other precepts God is referred to in the third person.
re ple

20 1 God spoke all these matters, saying: It is unclear from the presenting Himself, since without the acceptance of this basic
continuation of the account whether the entire people heard all identification of God there is no meaning to the commands
Ko m

the precepts directly.24 In any case, they certainly heard the first that follow.25 Others maintain that this is a command to believe
n

in God and to know Him.26

Sa

section from God.

2 I am the Lord your God,D who took you out of the land of 3 The previous declaration leads to the demand for exclusivity:
Egypt, from the house of bondage. According to some com- You shall have no other gods before Me, together with Me.
mentaries, this is not a separate command, but the Speaker There is no other god but Me.

1:22 | The priests: The identity of the priests
at the time is uncertain. According to tradi-
tion, the firstborn sons of each family served as
priests. The special status of the firstborn can be
seen, for example, in the story of Esau’s sale of
his birthright to Jacob (Genesis 5:–4; see also
Exodus 4:–). After the sin of the Golden Calf,
when the Tabernacle was built, Aaron’s descen-
dants were appointed priests (Zevaĥim b;
DISCUSSION
Bemidbar Rabba :5; Ibn Ezra; Bekhor Shor; see
Numbers :, and Bekhor Shor ad loc.).
1:2 | The Lord said to him: Go, descend:
Some commentaries interpret the phrase “Go,
descend” as an explanation for why a repeat
of the earlier warning is necessary. Although
Moses was certain that no one would disobey
the command and ascend the mountain, God
told him that if he were to go down and examine
the people’s nature, he would realize the need
to warn them again at this juncture, due to the
great danger and the temptation to draw close
to God (see Ohev Yisrael, Likkutim Ĥadashim,
Yitro).
2:2 | I am the Lord your God: The first of the
Ten Precepts appears in a positive and negative
formulation relating to the presence of God.
This matter must necessarily precede all the

392
 ‫‪Examples‬‬
‫‪Examples‬‬
‫‪ofof‬‬
‫‪Rabbi‬‬
‫‪Rabbi‬‬
‫‪Steinsaltz’s‬‬
‫‪Steinsaltz’s‬‬
‫‪clarity‬‬
‫‪clarity‬‬

‫ספר במדבר | פרק ד | נשא‬

‫ל‪‬מ ּ ָשׂ ָ ֔אם ו ‪ּ‬ל ֖כֹל ֲﬠ ֽב ָֹד ָ ֑תם‬ ‫ל‪‬ﬠב ַֹדת‪ּ ‬בנֵ ֣י ַה ֵ ּג ‪ֽ‬ר ׁ ֻש ֔ ִּני ‪‬ל ֨‪‬כ ַ‬ ‫ל־פי‪ֽ ַ ‬א ֲה ֨רֹן ו ָּב ֜ ָניו ִּ ֽת ‪‬ה ֶ֗יה ּ‪‬כ ֲ‬ ‫ַﬠ ּ ִ‬ ‫כז‬

‫ל‪‬מ ּ ָשׂ ָ ֽאם׃ ז֣ ֹאת ֲﬠב ַ ֹ֗דת ִמ ׁ ‪‬ש ּ ‪‬פ ֛חֹת ‪ּ‬בנֵ ֥י ַה ֵ ּג ‪ֽ‬ר ׁ ֻש ִּנ֖י‬ ‫וּפ‪ַ ‬ק ‪‬ד ֶּת֤ם ֲﬠ ֵל ֶה ‪‬ם ‪ּ‬ב ִמ ׁ ‪‬ש ֶ֔מ ֶרת ֵ ֖את ּ‪‬כ ַ‬ ‫כח‬

‫‪ּ‬בנֵ ֖י‬ ‫ֽן־א ֲה ֖רֹן ַה ּכ ֵֹהֽן׃‬‫מוֹﬠ֑ד ו ִּ֨מ ׁ ‪‬ש ַמ ‪‬ר ָּ֔תם ‪ּ‬ביַ ‪‬ד ִ ֽא ָית ָ֔מר ֶּב ַ ֽ‬ ‫‪ּ‬ב ֣א ֶֹהל ֵ‬ ‫כט‬

‫ית־אב ָ ֹ֖תם ִּתפ‪֥ ‬קֹד א ָ ֹֽתם׃ ִמ ֶּב ‪‬ן ׁ ‪‬של ׁ ֨ ִֹשים ׁ ָש ֜ ָנה וָ ַ֗מ ‪‬ﬠ ָלה ו‪ַ ‬ﬠ֛ד‬ ‫‪‬מ ָר ִ ֑רי ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֥תם ‪‬ל ֵב ֲ‬ ‫ל‬

‫מוֹﬠֽד׃ ו‪ ‬זֹאת‪‬‬ ‫ת־ﬠב ַ ֹ֖דת ֥א ֶֹהל ֵ‬ ‫ל־ה ָּב ‪‬א ַל ָּצ ָ֔בא ַל ֲֽﬠ ֕בֹד ֶא ֲ‬ ‫ן־ח ִמ ׁ ּ ִ ֥שים ׁ ָשנָ ֖ה ִּתפ‪ ‬ק ֵ ֑דם ּ‪‬כ ַ‬ ‫ֶּב ֲ‬ ‫לא‬

‫יח֖יו ו‪ַ ‬ﬠ ּמו ָ ּ֥דיו‬ ‫מוֹﬠ֑ד ַק ‪‬ר ׁ ֵשי‪ַ ‬ה ִּמ ׁ ‪‬ש ָּ֔כן ו ‪ּ‬ב ִר ָ‬ ‫ל‪‬ﬠ ֽב ָֹד ָ ֖תם ‪ּ‬ב ֣א ֶֹהל ֵ‬ ‫ִמ ׁ ‪‬ש ֶ ֣מ ֶרת ַמ ּ ָשׂ ָ ֔אם ‪‬ל ‪‬כ ֲ‬

‫‪m‬‬
‫יהם ו ‪ּ‬ל ֖כֹל‬ ‫ל־כ ֵל ֶ֔‬ ‫יהם ‪‬ל ֨‪‬כ ּ‪‬‬ ‫ּמ ‪‬ית ֵר ֶ֔‬ ‫יתד ָֹת ‪‬ם ו ֵ ֣‬ ‫נֵיהם וִ ֵ ֽ‬‫וַ ֲֽא ָדנָ ֽיו׃ ו‪ַ ‬ﬠ ּמו ֵּדי‪ֶ ‬ה ָֽח ֨ ֵצר ָס ִ֜ביב ו‪ַ ‬א ‪‬ד ֶ֗‬ ‫לב‬

‫‪le‬‬
‫ת־כ ֵל֖י ִמ ׁ ‪‬ש ֶ ֥מ ֶרת ַמ ּ ָשׂ ָ ֽאם׃ ז֣ ֹאת ֲﬠב ַ ֹ֗דת ִמ ׁ ‪‬ש ּ ‪‬פחֹת‪‬‬ ‫ֲﬠ ֽב ָֹד ָ ֑תם ו ‪ּ‬ב ׁ ֵש ֣מֹת ִּתפ‪ ‬ק ֔ד ּו ֶא ּ‪‬‬

‫‪sa‬‬
‫לג‬

‫ֽן־א ֲה ֖רֹן ַה ּכ ֵֹהֽן׃ וַ יִּ פ‪֨ ‬קֹד‬ ‫ית ָ֔מר ֶּב ַ ֽ‬ ‫מוֹﬠ֑ד ‪ּ‬ביַ ‪‬ד ִ ֽא ָ‬ ‫ל־ﬠ ֽב ָֹד ָ ֖תם ‪ּ‬ב ֣א ֶֹהל ֵ‬ ‫‪ּ‬בנֵ ֣י ‪‬מ ָר ִ ֔רי ‪‬ל ‪‬כ ֲ‬

‫‪ru‬‬
‫לד‬

‫‪Je‬‬
‫ת־בנֵ ֣י ַה ּ‪‬ק ָה ִ ֑תי ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֖תם ו ‪ּ‬ל ֵב֥ית ֲאב ָ ֹֽתם׃ ִמ ֶּ֨בן‬ ‫יאי ָה ֵֽﬠ ָ ֖דה ֶא ‪ּ‬‬ ‫ּנ‪‬ש ֵ ֥‬
‫מ ׁ ֶֹש֧ה ו‪ֽ ַ ‬א ֲה ֛רֹן ו ִ ׂ‬ ‫לה‬
‫‪is w‬‬
‫‪rs‬‬
‫‪bl vie‬‬

‫ל־ה ָּב ‪‬א ַל ָּצ ָ֔בא ַל ֲֽﬠב ָ ֹ֖דה ‪ּ‬ב ֥א ֶֹהל‬ ‫ן־ח ִמ ׁ ּ ִ ֣שים ׁ ָשנָ ֑ה ּ‪‬כ ַ‬ ‫ׁ ‪‬של ׁ ִֹש֤ים ׁ ָשנָ ‪‬ה וָ ַ֔מ ‪‬ﬠ ָלה ו‪ַ ‬ﬠ֖ד ֶּב ֲ‬
‫‪he‬‬

‫יה֖ם ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֑תם ַא ‪‬ל ּ ֕ ַפיִ ם ׁ ‪‬ש ַב֥ע ֵמ ֖אוֹת וַ ֲֽח ִמ ׁ ּ ִ ֽשים׃ ֵא ֶּ֤לה פ‪ ‬קו ֵּדי‪‬‬ ‫מוֹﬠֽד׃ וַ ִיּ ‪ֽ‬הי֥ ּו פ‪ֽ ֻ ‬ק ֵד ֶ‬
‫ֵ‬
‫‪Pu pre‬‬

‫לו‬
‫לז‬
‫ל־פי‬ ‫מוֹﬠ֑ד ֲא ׁ ֨ ֶשר ּ ָפ ַ ֤קד מ ׁ ֶֹש ‪‬ה ו‪ֽ ַ ‬א ֲה ֔רֹן ַﬠ ּ ִ ֥‬ ‫ל־הע ֵֹב֖ד ‪ּ‬ב ֣א ֶֹהל ֵ‬ ‫ִמ ׁ ‪‬ש ּ ‪‬פ ֣חֹת ַה ּ‪‬ק ָה ִ֔תי ּ‪‬כ ָ ֽ‬
‫‪re ple‬‬

‫חוֹתם ו ‪ּ‬ל ֵב֥ית שני‬ ‫וּפ‪ ‬ק ּו ֵ ֖די ‪ּ‬בנֵ ֣י ֵג ‪ֽ‬ר ׁ ֑שוֹן ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פ ָ ֖‬ ‫ֹשה׃‬ ‫יהו֖ ה ‪ּ‬ביַ ד־מ ׁ ֶ ֽ‬ ‫לח‬
‫‪Ko m‬‬

‫ל־ה ָּב ‪‬א ַל ָּצ ָ֔בא‬ ‫ן‪‬ח ִמ ׁ ּ ִ ֣שים ׁ ָשנָ ֑ה ּ‪‬כ ַ‬ ‫ֲאב ָ ֹֽתם׃ ִמ ֶּ֨בן ׁ ‪‬של ׁ ִֹש֤ים ׁ ָשנָ ‪‬ה וָ ַ֔מ ‪‬ﬠ ָלה ו‪ַ ‬ﬠ֖ד ֶּב ֲ‬
‫‪n‬‬
‫‪Sa‬‬

‫לט‬

‫ש ׁש‬ ‫יהם ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֖תם ‪‬ל ֵב֣ית ֲאב ָ ֹ֑תם ַא ‪‬ל ּ ֕ ַפיִ ם ו‪֥ ֵ ׁ ‬‬ ‫מוֹﬠֽד׃ וַ ִיּ ‪ֽ‬הי ּ‪‬ו ּ ‪‬פ ֻ ֣ק ֵד ֶ֔‬
‫ַל ֲֽﬠב ָ ֹ֖דה ‪ּ‬ב ֥א ֶֹהל ֵ‬ ‫מ‬

‫מוֹﬠ֑ד‬ ‫ל־הע ֵֹב֖ד ‪ּ‬ב ֣א ֶֹהל ֵ‬ ‫ֵמ ֖אוֹת ו ׁ ‪ּ‬של ׁ ִ ֹֽשים׃ ֵ ֣א ֶּלה פ‪ ‬קו ֵ ּ֗די ִמ ׁ ‪‬ש ּ ‪‬פחֹת‪ּ ‬בנֵ ֣י ֵג ‪ֽ‬ר ׁ ֔שוֹן ּ‪‬כ ָ ֽ‬ ‫מא‬

‫ל‪‬פ֥י יהוֽ ה׃ וּפ‪ ‬קו ֵ ּ֕די ִמ ׁ ‪‬ש ּ ‪‬פ ֖חֹת ‪ּ‬בנֵ ֣י ‪‬מ ָר ִ ֑רי ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֖תם‬ ‫ֹשה ו‪ֽ ַ ‬א ֲה ֖רֹן ַﬠ ּ ִ‬ ‫ֲא ׁ ֨ ֶשר ּ ָפ ַ ֥קד מ ׁ ֶ ֛‬ ‫מב‬

‫ל־ה ָּב ‪‬א ַל ָּצ ָ֔בא‬ ‫ן‪‬ח ִמ ׁ ּ ִ ֣שים ׁ ָשנָ ֑ה ּ‪‬כ ַ‬ ‫‪‬ל ֵב֥ית ֲאב ָ ֹֽתם׃ ִמ ֶּ֨בן ׁ ‪‬של ׁ ִֹש֤ים ׁ ָשנָ ‪‬ה וָ ַ֔מ ‪‬ﬠ ָ‪‬ה ו‪ַ ‬ﬠ֖ד ֶּב ֲ‬ ‫מג‬

‫אתיִ ם׃‬ ‫יה֖ם ‪‬ל ִמ ׁ ‪‬ש ּ ‪‬פח ָ ֹ֑תם ׁ ‪‬ש ֥ל ׁ ֶֹשת ֲא ָלפִ ֖ים ו ָּמ ָ ֽ‬ ‫מוֹﬠֽד׃ וַ יִּ ‪‬הי֥ ּו פ‪ֽ ֻ ‬ק ֵד ֶ‬ ‫ַל ֲֽﬠב ָ ֹ֖דה ‪ּ‬ב ֥א ֶֹהל ֵ‬ ‫מד‬

‫ֹשה׃‬ ‫ל־פ֥י יהו֖ ה ‪ּ‬ביַד־מ ׁ ֶ ֽ‬ ‫ֵא ֶּ֣לה פ‪ ‬קו ֵ ּ֔די ִמ ׁ ‪‬ש ּ ‪‬פ ֖חֹת ‪ּ‬בנֵ ֣י ‪‬מ ָר ִ ֑רי ֲא ׁ ֨ ֶשר ּ ָפ ַ ֤קד מ ׁ ֶֹש ‪‬ה ו‪ֽ ַ ‬א ֲה ֔רֹן ַﬠ ּ ִ‬ ‫מה‬

‫רש״י‬
‫יסין‪,‬‬
‫לוּנסוֹת ְו ֻק ְנ ִט ִ‬ ‫ַה ְּק ‪ִ ָ‬עים ִ ּב ְ ׂש ָפ ָ‪‬ם ָה ֶעלְ ָ‬
‫יוֹ‪ּ ִ ‬ב ְכ ְ‬ ‫וּמ ָי‪ִ ‬רים‬
‫ִי‪‬דוֹת ֵ‬ ‫וּמ ְי‪ֵ ‬רי ַה ְּקלָ ִעים ְ ּב ַמ ָּ ׂשא ְ ּב‪ֵ‬י ּג ְֵר ׁשוֹן ָהיוּ‪ ,‬ו ֵ‬
‫ֵ‬ ‫כז ׀ ַﬠל ּ ִפי ַא ֲהרֹן ו ָּבנָיו‪ .‬ו ְֵאי זֶה ֵמ ַה ָ ּב‪ִ‬ים ְמ ֻמ ּ‪ֲ ֶ‬עלֵ ֶיהם?‬
‫אכת ַה ּ ִמ ׁ ְש ָּכן )בריי‪‬א דמלאכת המשכן‬ ‫ְּכמוֹ ׁ ֶש ּׁ ְשנוּיָה ִ ּב ְמלֶ ֶ‬ ‫ָהיוּ ‪ ַ‬יְּ ִריעוֹת וְלַ ְּק‪ִ ָ‬עים ִמ ּ ְל ַמ ָּטה ׁ ֶש ּל ֹא ּ ַ‪‬גְ ִ ּב ֵיהם ָה ‪‬‬
‫רוּח‪,‬‬ ‫"ביַ ד ִ‪ָ ‬י‪ָ ‬מר ֶ ּבן ַ‪ֲ ‬הרֹן ַה ּכ ֵֹ‪‬ן" )ל‪‬לן פסוק כח(‪:‬‬ ‫ְּ‬
‫פרק ה(‪:‬‬ ‫י‪ִ ‬רים ָהיוּ לָ ַע ּמ ִוּדים ָס ִביב ‪ְ ִ‬תלוֹת ָ ּב ֶהם‬ ‫וּמ ָ‬‫י‪‬דוֹת ֵ‬ ‫ִו ֵ‬
‫יהם‪ֶ ׁ .‬של ַע ּמ ִוּדים‪ֶ ׁ ,‬ש ֲה ֵרי יְ ֵ‪‬דוֹת‬
‫ית ֵר ֶ‬
‫יתד ָֹתם ו ֵּמ ְ‬
‫לב ׀ וִ ֵ‬
 Examples of Rabbi Steinsaltz’s clarity

Book of Numbers | Chapter  | Naso

46 The sum total of all the counted, whom Moses and Aaron
and the princes of Israel counted of the Levites, by their
families, and by their patrilineal house, was as follows:
47 They were counted from thirty years old and above until
fifty years old, everyone who came to perform the service
of work and the service of bearing in the Tent of Meeting.
48 Those counted were eight thousand five hundred and
eighty.
49 According to the directive of the Lord he counted them, at
the hand of Moses, under his supervision,4 each man to his
work and to his burden. And these were the results of his
count that was performed as the Lord commanded Moses.

The previous sections dealt with the organization of the camp, the arrangement of the banners
Sending the Ritually Impure and the division of the tribes’ encampments as military units. The Tabernacle was in the center,
Outside the Camp surrounded on three sides by the camp of the Levites and on the fourth side by Moses and Aaron,
NUMBERS 5:14 while the Israelite’s camp formed the outer ring. The arrangement of the camp is followed by a
commandment that pertains to the sanctity of the camps: In certain cases of ritual impurity, the
impure individuals are prohibited from entering the camps which are arranged around God’s Tabernacle.

m
1 The Lord spoke to Moses, saying: impure by means of a corpse. The details of this type of impu-
Third 2 Command the children of Israel, and they shall send out rity are discussed elsewhere (��:��–��).

le
aliya from the camp every leper, one afflicted with tzara’at, com- 3 Male and female, adults and minors alike, you shall send out,

sa
monly translated as leprosy,5 and anyone with a discharge. outside the camp you shall send them;D and they shall not
This includes a man who emits a gonorrhea-like discharge from render impure their camp, in which I dwell in their midst.

ru
the member, and a woman who emits a discharge of blood from 4 The children of Israel did so, and sent them outside the
the uterus.6 And you shall also send from the camp anyone camp; as the Lord spoke to Moses, so the children of Israel

Je
did.
is w
rs
bl vie

The following brief passage completes the discussion of certain laws that were already mentioned
Payments and Gifts Due to in Leviticus. After detailing the order of the camp according to the tribal banners and the lineage of
he

the Priests the Jewish people according to their families, this passage deals with those who joined the Jewish
Pu pre

NUMBERS 5:510 people but were not members of the twelve tribes, as stated in Exodus: “And a mixed multitude
came up with them” (:). These converts often did not have any relatives in the camp. If someone
unlawfully took money from a convert and he died leaving behind no heirs, the thief is unable to return the stolen property to its rightful owner.
re ple

He must therefore give it to a priest, who is God’s representative. Besides returning the principal, the thief must pay an additional fine and bring an
atonement offering. Both this matter and the matter discussed in the subsequent section are somewhat related to the purity of the camp previously
discussed. While the previous sections dealt with maintaining the ritual purity of the camp, these sections deal with the moral purity of the camp.
Ko m
n
Sa

5 The Lord spoke to Moses, saying: thereby also sins against the Lord. Aside from the fact that the
6 Speak to the children of Israel: A man or woman, when they transgressor betrays a person’s trust, he also does not take into
perform any sin of a person, committing a trespass,D betray- consideration the fact that God is watching and is aware of his
ing the trust of another through theft, stealing, or cheating, he deed. And therefore, that person is guilty.

DISCUSSION
Families of the Levites, Their Numbers and Their Tasks

Gershon Kehat Merari

Items under their responsibility
Families
Numbers, from one month old
Numbers, between thirty and
fifty years of age
Place of encampment
Prince of their house
The curtains, screens, and hangings The sacred vessels The beams, pillars, and sockets
Livni, Shimi Amram, Yitzhar, Hevron, Uziel Mahli, Mushi
 8 2
23 (roughly 3% of all the Levites) 2 (less than one-third of all the Levites) 32 (more than half of the
Levites)
West South North
Elyasaf son of Lael Elitzafan son of Uziel Tzuriel son of Avihayil
Elazar son of Aaron, the prince of the
princes of the Levites
 Examples of Rabbi Steinsaltz’s clarity

Book of Genesis | Chapter 1 | Miketz

43 He had him ride in the alternate chariot that he had, the was accustomed, and also
chariot he would use when the king’s regular chariot was un- because each city could
available. Pharaoh kept his personal chariot exclusively for him- estimate accurately the
self. And they cried before him: Kneel.7 When Joseph trav- amount of produce re-
eled in his chariot, all were obliged to kneel before him. And he quired for its inhabitants.
was set over the entire land of Egypt. Pharaoh formally and 49 Joseph amassed grain
publicly announced that Joseph was in charge of all of Egypt. like the sand of the sea,D
44 Pharaoh summarized the matter and said to Joseph: I am very much, until one
Pharaoh, descendant of the gods, ruler and governor, and yet, stopped counting as it
beyond that, without you no man shall lift his hand or his was without number.
foot in the entire land of Egypt. You have full authority over An enormous amount of
everything that is done in the land. produce grew each year. It
45 Pharaoh called Joseph’s name Tzafenat Paneah;BD and as is possible that this verse

m
Joseph was now an important figure, Pharaoh arranged for him should be understood lit-
erally: At first they tried Fresco, Tomb of Nakht, 1–13 BCE

le
to be married: He gave him Asenat, daughter of Poti Fera,D
priest of On,B as a wife. Joseph came out over the land of keeping records, but even-

sa
Egypt; he traversed the land as its ruler and began to organize tually they gave up, overwhelmed by the sheer mass of produce.
50

ru
its internal affairs. Two sons were born to Joseph during the years of plenty be-
46 Joseph was thirty years old as he stood before Pharaoh king fore the advent of the year of the famine, who were born to

Je
of Egypt. Thirteen years had passed since his original dreams, him by Asenat, daughter of Poti Fera, priest of On.
is w
due to which he was sold and exiled from his land (��:�). Since 51 Joseph called the name of the firstborn Manasseh, as he felt:
rs
bl vie

that time his status had changed beyond recognition. Joseph God has made me forget [nashani] all my toil, my suffering
came out from before Pharaoh, and he passed through the and hardship, and the trouble of my father’s entire house,
he

entire land of Egypt in order to put into practice his advice to from which I suffered for many years, as I am now a new person.
Pu pre

Pharaoh. 52 He called the name of the second son Efraim, as he said: Not
47 The earth produced, during the seven years of plenty, in only have I forgotten my suffering, but now God has made me
abundance [kematzim]. The grains of a single stalk amounted fruitful [hifrani] in that I have become successful and risen to
re ple

to a handful [kometz], or several handfuls.8 Alternatively, some prominence in the land of my affliction.
explain that this means that the earth produced enough to fill Fourth 53 The seven years of plenty that was in the land of Egypt
Ko m

the storehouses.9 In any event, the verse expresses the fact that aliya concluded.
n

54 The seven years of famine began to come, as Joseph had

Sa

the yield of the land was extensive.

48 He, Joseph, gathered all the food of the seven years that was
in the land of Egypt and placed food in the cities; he placed
the food of the fields that was around the city in it. In every
city Joseph stored the produce that grew in its environs, both
in order to keep the produce in the local climate to which it
said. In Egypt, which is mainly dependent not on rainfall but
on an irrigation system whose source is the Nile, this transi-
tion was sharp. If for whatever reason the water level in the Nile
falls lower than required, the land does not produce, resulting
in famine. Furthermore, this was not merely a local problem in

1: | Tzafenat Paneah: Some have explained
this as a descriptive term in Hebrew meaning
“interpreter of secrets” (Targum Yonatan; Rashi).
However, as this is the only instance of the root
peh-ayin-nun-ĥet in the Bible, it is likely that this
is in fact an Egyptian name given to Joseph by
Pharaoh (Rashbam). There are other Israelites
with Egyptian names in the Torah, e.g., Pinehas.
Joseph’s new name is a title of honor commen-
surate to his lofty position.
DISCUSSION
Asenat, daughter of Poti Fera: Despite the
similarity in name, this was apparently not
the daughter of Potifar (Rashbam), although
there is a midrash which claims that Potifar and
Poti Fera are one and the same (see Sota b).
Joseph’s father-in-law was not an executioner
like Potifar, but the head priest in the capital city
of On, where there was a temple. By arranging
this marriage, Pharaoh not only acted gener-
ously toward Joseph but also strengthened his
position: Since priests in Egypt were influential
members of society, Pharaoh wanted Joseph to
have direct ties with this other source of power
of the ruling classes.
1: | Grain like the sand of the sea: For a
very long time, until nearly two thousand years
ago, Egypt was the leading country in grain
production. It grew enough for all its needs
and even exported a significant amount of pro-
duce to lands near and far. During the period
of Roman rule, Egypt served as the granary of
Rome (see Isaiah :).
 ‫‪Examples of Rabbi Steinsaltz’s clarity‬‬

‫ספר בראשית | פרק מא | מקץ‬

‫ר־לוֹ וַ יִּ ‪‬ק ‪‬ר ֥א ּו ‪‬לפָ נָ ֖יו ַא ‪‬ב ֵ ֑ר ‪‬ך ו‪ ‬נָ ֣תוֹן א ֹ֔תוֹ ַﬠ֖ל‬ ‫וַ יַּ ‪‬ר ֵּכ֣ב א ֹ֗תוֹ ‪ּ‬ב ִמ ‪‬ר ֶּכ ֶ֤בת ַה ִּמ ׁ ‪‬שנֶ ‪‬ה ֲא ׁ ֶש ֔‬ ‫מג‬

‫ל־יוֹס֖ף ֲא ִנ֣י פַ ‪‬ר ֑ﬠֹה ו ִּב ‪‬ל ָﬠ ֶ ֗דיךָ ֽל ֹא־יָ ִ ֨רים ִ ֧א ׁיש‬ ‫ֵ‬ ‫ֹאמר ּ ַפ ‪‬ר ֛ﬠֹה ֶא‬ ‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ יּ֧ ֶ‬ ‫ּ‪‬כ ֶ ֥‬ ‫מד‬

‫ם־יוֹס ֮ף צָ ֽפ‪ ‬נַ ֣ת ּ ַפ ‪‬ﬠ ֵ֒נ ‪֒ ‬ח‬

‫ֵ‬ ‫ש‬
‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ יִּ ‪‬ק ָ ֨רא פַ ‪‬ר ֥ﬠֹה ׁ ֵ ֽ‬ ‫ת־רג‪֖ ‬לוֹ ‪ּ‬ב ‪‬כ ֶ ֥‬ ‫ֶאת־יָ ֛דוֹ ו‪ֶ ‬א ַ‬ ‫מה‬

‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃‬ ‫יוֹס֖ף ַﬠ ֶ ֥‬ ‫וֹטי פֶ ֛ ַרע ּכ ֵֹה֥ן ֖אֹן ‪‬ל ִא ׁ ּ ָש֑ה וַ יֵּ צֵ ֥א ֵ‬ ‫ת־פ ִ‬
‫ת־א ‪‬ס ֗ ַנת ַּב ּ ֥‬ ‫ן־לוֹ ֶא ָ ֽ‬ ‫וַ יִּ ֶּת ֣‬
‫יוֹס ‪‬ף ִמ ִּלפ‪ ‬נֵ ֣י‬ ‫‪‬מצ‪֑ ָ ‬ריִ ם וַ יֵּ צֵ ֤א ֵ‬ ‫ן‪‬של ׁ ִ ֹ֣שים ׁ ָש ֔ ָנה ‪ּ‬ב ‪‬ﬠ ‪‬מ ֕דוֹ ִלפ‪ ‬נֵ ֖י ּ ַפ ‪‬ר ֣ﬠֹה ֶ ֽמ ֶל ‪‬ך ִ‬ ‫יוֹס ‪‬ף ֶּב ׁ ‪‬‬ ‫ו‪ֵ ‬‬ ‫מו‬

‫ל‪‬א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ ַּ ֣ת ַﬠשׂ ָה ָ ֔א ֶרץ ‪ּ‬ב ׁ ֶש ַ֖בע ׁ ‪‬שנֵ ֣י ַה ּ ָשׂ ָב֑ע ִל ‪‬ק ָמ ִצֽים׃‬ ‫פַ ‪‬ר ֔עֹה וַ ֽיַּ ֲֽﬠ ֖בֹר ‪ּ‬ב ‪‬כ ֶ ֥‬ ‫מז‬

‫‪m‬‬
‫ן‪‬א ֶֹכל ֶּב ָֽﬠ ִ ֑רים‬ ‫ל‪‬א ֶֹכל ׀ ׁ ֶש ַ֣בע ׁ ָש ֗ ִנים ֲא ׁ ֶש֤ר ָהי ּ‪‬ו ‪ּ‬ב ֶ ֣א ֶרץ ִמצ‪֔ ַ ‬ריִ ם וַ יִּ ֶּת ֖‬ ‫ת‪‬כ ֣‬ ‫וַ יִּ ‪‬ק ּ֞בֹץ ֶא ּ‪‬‬ ‫מח‬

‫‪le‬‬
‫יוֹס֥ף ָּב֛ר ּ‪‬כ ֥חוֹל ַהיָּ ֖ם ַה ‪‬ר ֵּב֣ה‬ ‫תוֹכ ּֽה׃ וַ יִּ צ‪ּ֨ ‬בֹר ֵ‬
‫יה נָ ַ ֥תן ‪ּ‬ב ָ‬ ‫שר ‪‬ס ִ ֽביב ֶ ֹ֖ת ָ‬ ‫ה־ה ִ ֛ﬠיר ֲא ׁ ֶ ֥‬ ‫֧א ֶֹכל ‪ׂ ‬ש ֵ ֽד ָ‬

‫‪sa‬‬
‫מט‬

‫יוֹסף ָּיֻל ‪‬ד ׁ ‪‬שנֵ ֣י ָב ֔ ִנים ‪ּ‬ב ֶ ֥ט ֶרם ָּת ֖בוֹא ׁ ‪‬שנַ ֣ת‬ ‫י‪‬אין ִמ ‪‬ס ּ ָפֽר׃ ו ‪ּ‬ל ֵ ֤‬ ‫ֽי‪‬ח ַ ֥דל ִל ‪‬ס ּ ֖פֹר ִּכ ֵ ֥‬ ‫‪‬מ ֑אֹד ַﬠ֛ד ִּכ ָ‬

‫‪ru‬‬
‫נ‬

‫‪Je‬‬
‫ת־שם‬ ‫יוֹס֛ף ֶא ׁ ֵ ֥‬ ‫וֹטי ֶפ ַ֖רע ּכ ֵֹה֥ן ֽאוֹן׃ וַ יִּ ‪‬ק ָ ֥רא ֵ‬ ‫ת־פ ִ‬
‫ה־ל ‪‬וֹ ָ ֽא ‪‬ס ֔ ַנת ַּב ּ ֥‬ ‫ָ ֽה ָר ָﬠ֑ב ֲא ׁ ֶש֤ר יָ ‪ֽ‬ל ָד ּ‬ ‫נא‬
‫‪is w‬‬
‫‪rs‬‬
‫‪bl vie‬‬

‫שם ַה ׁ ּ ֵשנִ ֖י‬ ‫ל‪‬ב֥ית ָא ִ ֽבי׃ ו‪֛ ֵ ‬את ׁ ֵ ֥‬ ‫ל־ﬠ ָמ ִ֔לי ו‪֖ ֵ ‬את ּ‪‬כ ֵּ‬ ‫ת־כ ֲ‬ ‫ֽי־נַש֤נִי ֱאל ִֹהי ‪‬ם ֶא ּ‪‬‬ ‫נַש֑ה ִּכ ׁ ּ ַ‬ ‫ַה ‪ּ‬ב ֖כוֹר ‪‬מ ׁ ּ ֶ‬ ‫נב‬
‫‪he‬‬

‫שר רביעי‬ ‫ֽי‪‬הפ‪֥ ַ ‬רנִי ֱאל ִ ֹ֖הים ‪ּ‬ב ֶ ֥א ֶרץ ‪‬ﬠ ִנ‪‬יֽי׃ וַ ִּת ‪‬כ ֶ֕לינָ ה ׁ ֶש ַ֖בע ׁ ‪‬שנֵ ֣י ַה ּ ָשׂ ָב֑ע ֲא ׁ ֶ ֥‬ ‫ָק ָ ֣רא ֶאפ‪֑ ָ ‬ריִ ם ִּכ ִ‬
‫‪Pu pre‬‬

‫נג‬

‫יוֹס֑ף וַ י‪ִ ‬ה֤י‬ ‫שר ָא ַ ֣מר ֵ‬ ‫ָהיָ ֖ה ‪ּ‬ב ֶ ֥א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ ‪ּ‬ת ִח ֶּ֜לינָ ה ׁ ֶש ַ֣בע ׁ ‪‬שנֵ ֤י ָה ָֽר ָﬠ ‪‬ב ָל ֔בוֹא ַּכ ֲֽא ׁ ֶ ֖‬ ‫נד‬
‫‪re ple‬‬
‫‪Ko m‬‬
‫‪n‬‬

‫רש״י‬
‫‪Sa‬‬

‫מז ׀ וַ ַּת ַﬠשׂ ָה ָא ֶרץ‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ ,‬ו ְֵאין ַה ּ ָל ׁשוֹן ֶ‪ֱ ‬ע ָקר ִמ ּ ְל ׁשוֹן‬ ‫ו ֲַא‪ִ‬י גּוֹזֵר ׁ ֶש ּל ֹא יָ ִרים ִ‪ׁ ‬יש ֶ‪‬ת יָ דוֹ ִ ּבלְ ָע ֶדיךָ ‪ֶ ׁ ,‬ש ּל ֹא ִ ּב ְר ׁש ְוּ‪‬ךָ ‪.‬‬ ‫מג ׀ ְּב ִמ ְר ֶּכ ֶבת ַה ִּמ ׁ ְשנֶ ה‪ַ .‬ה ּׁ ְש ִ‪‬יָּה לְ ֶמ ְר ַּכ ְב ּתוֹ‪ַ ,‬ה ְמ ַה ּ ֶל ֶכת ֵ‪ֶ ‬צל‬
‫‪‬וֹצ ִרין‪:‬‬ ‫ֲﬠ ִ ׂשיָּ ה‪ִ :‬ל ְק ָמצִ ים‪ .‬ק ֶֹמץ ַעל ק ֶֹמץ‪ ,‬יָ ד ַעל יָ ד ָהיוּ ְ‬ ‫”וּבלְ ָע ֶדיךָ ״ וְגוֹ׳‪,‬‬ ‫”‪ִ‬י ַפ ְרעֹ‪ִֲ ,”‬י ֶ‪ְ ‬היֶה ֶמלֶ ךְ ‪ִ ,‬‬ ‫ָ ּד ָבר ַ‪ֵ ‬חר‪ֲ ,‬‬ ‫”דין ַ‪ּ ָ ‬בא לְ ַמלְ ָּכא”‪’ַ ,‬רךְ ‘ ִ ּבלְ ׁשוֹן‬ ‫ׁ ֶש ּלוֹ‪ַ :‬א ְב ֵר ְך‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ּ ֵ :‬‬
‫גְדל ִמ ּ ֶמ ָּך” )לעיל פסוק מ( ֶ‪ּ ‬לָא‬ ‫”רק ַה ִּכ ֵּסא ֶ‪ּ ַ ‬‬ ‫זוֹ ֻ ּדגְ ַמת ַ‬ ‫יכא” )בבא‬ ‫יכא וְלָא ַ ּבר ֵר ָ‬ ‫ֲא ַר ּ ִמי ֶמלֶ ךְ ‪ּ ְ ,‬ב ַ’ה ּׁ ֻש ּ ָ‪ִ ‬פין‘‪” :‬לָא ֵר ָ‬
‫תוֹכ ּה‪ֶ ׁ .‬ש ָּכל ֶ‪ֶ ‬רץ ו ְֶא ֶרץ‬
‫מח ׀ א ֶֹכל ְ ׂש ֵדה ָה ִﬠיר‪ ...‬נָ ַתן ְּב ָ‬
‫ֶׁש ֻה ְצ ַרךְ לְ ָפ ֵר ׁש לוֹ ִ ּב ְׁש ַעת ‪ְִ ‬תי‪ַ‬ת ַה ַּט ַ ּב ַע‪ֶ :‬את יָדוֹ וְ ֶאת‬ ‫”‪ְ ‬ב ֵרךְ ” זֶה‬ ‫בתר‪ ‬ד ע״‪ְ .(‬וּב ִד ְב ֵרי ַ‪ּ ‬ג ָָדה‪ּ ָ ,‬ד ַר ׁש ַר ִ ּבי ָ‬
‫יְהוּדה‪ַ :‬‬
‫בוּאה ֵמ ֲע ַפר ַה ּ ָמקוֹם‬ ‫נוֹ‪ִ ‬ין ַ ּב ּ ְ‪ָ ‬‬‫יה‪ְ ,‬ו ְ‬
‫רוֹת ָ‬‫ַמ ֲע ֶמ ֶד‪ֵ ּ ‬פ ֶ‬
‫ַרגְ לוֹ‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪:‬‬ ‫יוֹסף‪ֶ ׁ ,‬שהוּא ָ‪‬ב ְ ּב ָח ְכ ָמה ו ְַרךְ ַ ּב ּׁ ָש‪ִ‬ים‪ַ ָ .‬מר לוֹ ַר ִ ּבי ִ‬
‫יוֹסי‬ ‫ֵ‬
‫בוּאה ִמ ּ ֵל ָר ֵקב‪:‬‬
‫וּמ ֲע ִמיד ֶ‪‬ת ַה ּ ְ‪ָ ‬‬‫ַ‬
‫ֶ ּבן דּ ְוּר ַמ ְס ִקי‪ּ ֵ :‬ב ַר ִ ּבי‪ַ ,‬עד ָמ ַתי ַ‪ָ ּ ‬תה ְמ ַעוֵּת ָעלֵ ינוּ ֶ‪‬ת‬
‫מה ׀ צָ פְ נַ ת ּ ַפ ְﬠנֵ ‪‬ח‪ְ .‬מ ָפ ֵר ׁש ַה ְ ּצפוּנוֹ‪ ,‬ו ְֵאין לְ ּ ַ‘פ ְע‪ֵַ ‬ח‘ ִ ּד ְמיוֹן‬
‫מט ׀ ַﬠד ִּכי ָח ַדל ִל ְס ּפֹר‪ַ .‬עד ֲ‪ֶׁ ‬שר ָח ַדל לוֹ ַה ּס ֵוֹפר לִ ְס ּפֹר‪,‬‬ ‫תוּבים? ֵ‪‬ין ַ’‪ְ ‬ב ֵרךְ ‘ ֶ‪ָ ּ ‬לא לְ ׁשוֹן ִ ּב ְר ַּכיִ ם‪ֶ ׁ ,‬ש ַה ּכֹל יְהוּ‬ ‫ַה ְּכ ִ‬
‫יפ ַרע ַעל‬ ‫יפר‪ ,‬וְ‪ְִ ‬ק ָר‪ּ ‬פ ִוֹט ֶ‬ ‫וֹטי פֶ ַרע‪ .‬הוּא ּפ ִוֹט ַ‬ ‫ַ ּב ּ ִמ ְק ָר‪ּ :‬פ ִ‬
‫ו ֲַה ֵרי זֶה ִמ ְק ָר‪ָ ‬ק ָצר‪ִּ :‬כי ֵאין ִמ ְס ּ ָפר‪ .‬לְ ִפי ׁ ֶש ֵאין ִמ ְס ּ ָפר‪,‬‬ ‫ִ‪ְ ‬כ ָנ ִסין וְיוֹצ ְִאין ּ ַ‪ַ ‬ח‪ ‬יָ דוֹ‪ְּ ,‬כ ִע ְ‪‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‪” :‬וְ‪ָ‬תוֹן ‪ֹ‬תוֹ״ וְגוֹ׳‪:‬‬
‫יוֹסף לְ ִמ ׁ ְש ַּכב זְכוּר‪:‬‬ ‫ׁ ֶש ִ ּנ ְס ּ ָ‪ֵ ‬רס ֵמ ֵאלָ יו‪ ,‬לְ ִפי ׁ ֶש ּ ָל ַקח ֶ‪‬ת ֵ‬
‫ו ֲַה ֵרי ִּ’כי‘ ְמ ׁ ַש ּ ֵמ ׁש ִ ּבלְ ׁשוֹן ְ ּ’ד ָהא‘‪:‬‬
‫מד ׀ ֲאנִי פַ ְרעֹה‪ֶ ׁ .‬שיֵּ ׁש יְ כֹלֶת ְ ּביָ ִדי לִ גְ זֹר ְ ּגזֵרוֹת ַעל ַמלְ ִ‬
‫כוּתי‪,‬‬

‫‪BACKGROUND‬‬
‫‪1: | Tzafenat Paneah: The suffix represented‬‬ ‫‪ankh symbol, an object that represents the life‬‬ ‫‪important religious center for the sun god Aten.‬‬
‫‪here by the letters ayin-nun-ĥet, typically spelled‬‬ ‫‪force, borne by gods and nobles. Some maintain‬‬ ‫‪Upon the Hellenist conquest of Egypt, its name‬‬
‫‪“ankh” in English, denotes life in Egyptian. This‬‬ ‫‪that its shape is meant to be reminiscent of the‬‬ ‫‪was changed to the Greek Heliopolis, which‬‬
‫‪suffix was added to the names of important in-‬‬ ‫‪Nile, which was the source of all life for Egypt.‬‬ ‫‪means City of the Sun (see commentary on Isaiah‬‬
‫‪dividuals, e.g., the pharaoh Tutankhamun, whose‬‬ ‫‪On: The ancient capital of Egypt, located in the‬‬ ‫‪1:18).‬‬
‫‪name is a fusion of the words tut, ankh, and‬‬ ‫‪southern tip of the Nile Delta. On served as an‬‬
‫‪amun. One can see in Egyptian engravings the‬‬
 Examples of Rabbi Steinsaltz’s clarity
the mountains of Africa, which failed to provide enough water.
Rather, there was famine in all lands, due to climate changes.
But in all of the land of Egypt there was bread.
55 After private stores of food ran out and it became clear that
the summer harvest produced a meager yield, all of the land
of Egypt was hungry, and the people cried to Pharaoh for
bread. The citizens’ direct and indirect complaints were di-
rected at Pharaoh not only because he was their ruler, but also
because they attributed divine qualities to him. Pharaoh said
to all the Egyptians: Go to Joseph, as he is in charge of deal-
ing with your sustenance; what he says to you, you shall do.
Pharaoh sought to spare himself, his ministers, and his close
confidants the pressure of handling this problem. As soon as
The First Descent of Joseph’s Brothers to Egypt
GENESIS 42:128
which affects the entire region, reaches the land of Canaan as well, and the family of Jacob seeks to assuage its hunger by purchasing some of the
Je
produce that Joseph has stored in Egypt.
is w
42
rs
bl vie
1 Jacob saw that there was grain in Egypt, as Joseph sold pro-
duce not only to citizens of Egypt but to foreigners as well.
he
Since Jacob and his sons were mainly shepherds, their distress
Pu pre
was less immediate and apparent than that of their neighboring
farmers. And therefore Jacob said to his sons: Why are you
presenting yourselves? Do not display yourselves as excep-
re ple
tions to the general plight, lest hungry individuals surrounding
us become envious of us or even attack us.
Ko m
2 He said: Behold, I have heard that there is grain in Egypt.
n
Sa
Go down there and acquire grain for us from there that we
will live and not die.
3 Ten of Joseph’s brothers went down to acquire grain from
Egypt. The more men who went down, the more produce they
could carry back with them.
4 But Benjamin, Joseph’s brother on his mother’s side as well,
Jacob did not sendD with his other brothers, as he said: Lest
disaster befall him.
5 The sons of Israel, Jacob, came to acquire grain among those
others who came from Canaan to acquire grain in Egypt, as the
famine was in the land of Canaan.
DISCUSSION
1: | Joseph opened all that was in them sustenance. On the one hand, this was not a free
and sold grain to the Egyptians: Joseph was distribution of bread; on the other hand, the
interested not only in selling the produce but trade in grain was not conducted as a free mar-
also in regulating its distribution. As Pharaoh’s ket system. Joseph’s aim was to regulate the sale
representative he sought to establish a system of grain in order to ensure that no one in Egypt
that would enable him to oversee the people’s would die of hunger.
Book of Genesis | Chapter 2 | Miketz
it became necessary to start distributing food in an organized
manner, he directed all complaints to Joseph.
56 The famine was on the entire face of the earth, outside Egypt
as well, and therefore it was impossible to import food. And
Joseph opened all that was in them, the storehouses, and
sold grain to the Egyptians.D It is unclear whether in the first
stage Joseph bought the produce or whether he collected it as a
tax. In any case, at this point he sells it. The famine was inten-
sified in the land of Egypt, as the people had nothing to eat
apart from the produce in Joseph’s granaries.
57 All the land, neighboring countries, came to Egypt to pur-
chase grain from Joseph, for the famine was severe in all
the land. Up to this point Joseph’s interpretation of Pharaoh’s
m
dream had come to pass in full.
le
When Joseph interpreted Pharaoh’s dream, planned a solution to the
sa
grave problems posed by his interpretation, and put these ideas into
practice, he unknowingly, through hidden divine providence, has
ru
prepared the way for his reencounter with his brothers. The famine,
6 Joseph was the ruler over the land; he was the provider of
grain to all the people of the land. Joseph did not deal merely
with the actual sale of food; he was also responsible for pro-
viding oversight of the entire process. This meant that he had
to take political considerations into account when supplying
produce in order to ensure that foreigners would not endanger
the security of the country. Joseph’s brothers came, and when
they saw the powerful minister they prostrated themselves to
him, faces to the earth, like all the other purchasers.
7 Joseph saw his brothers, and he recognized them. Although
he had not seen them for over twenty years and their appearanc-
es had certainly changed, Joseph had no difficulty recognizing
them, as they had all arrived together and wore their customary
garments. But he acted as though he were a stranger to them
and spoke harshly to them. Joseph used his authority in order
to cause them difficulties. He said to them: From where did
you come? They said, in complete innocence: From the land
of Canaan to acquire food.
2: | But Benjamin, Joseph’s brother, Jacob
did not send: Jacob was especially close to
Benjamin for two reasons: He was the only
surviving child of Jacob’s beloved wife, and he
therefore served as a reminder of her; and he
also reminded Jacob of his favorite son, Joseph.
 ‫‪Examples of Rabbi Steinsaltz’s clarity‬‬

‫ספר בראשית | פרק מב | מקץ‬

‫‪‬א ֶרץ ִמצ‪֔ ַ ‬ריִ ם‬ ‫ל־א ֶרץ ִמצ‪֖ ַ ‬ריִ ם ָה֥יָ ה ָל ֶֽחם׃ וַ ִּת ‪‬ר ַﬠ ‪‬ב ּ‪‬כ ֶ ֣‬ ‫ל‪‬ה ֲ֣א ָר ֔צוֹת ו ‪ּ‬ב ‪‬כ ֶ ֥‬ ‫ָר ָﬠ ‪‬ב ‪ּ‬ב ‪‬כ ָ‬ ‫נה‬

‫ל־יוֹסף ֲא ׁ ֶשר־‬ ‫ֵ֔‬ ‫‪‬־מצ‪֙ ַ ‬ריִ ‪‬ם ‪‬ל ֣כ ּו ֶא‬

‫ֹאמר ּ ַפ ‪‬ר ֤ﬠֹה ‪ ‬כ ִ‬ ‫ל‪‬פ ‪‬ר ֖ﬠֹה ַל ָּל ֶ֑חם וַ יּ֨ ֶ‬‫וַ יִּ צ‪ַ ‬ﬠ֥ק ָה ָﬠ֛ם ֶא ּ ַ‬
‫ל‪‬א ׁ ֶש֤ר‬‫ת‪‬כ ֲ‬ ‫יוֹסף ֶא ּ‪‬‬ ‫ל‪‬פנֵ ֣י ָה ָ ֑א ֶרץ וַ יִּ פ‪ַּ֨ ‬תח ֵ֜‬
‫ֹאמר ָל ֶכ֖ם ַּ ֽת ֲﬠ ֽ ׂשוּ׃ ו‪ָ ‬ה ָֽר ָﬠ֣ב ָה ָ֔יה ַﬠ֖ל ּ‪‬כ ּ ‪‬‬ ‫י ַ֥‬ ‫נו‬

‫ל‪‬ה ָ ֙א ֶר ‪‬ץ ָּב֣א ּו ִמצ‪֔ ַ ‬רי‪ָ ‬מה‬ ‫ָּב ֶה ‪‬ם וַ יִּ ׁ ‪‬ש ּ֣בֹר ‪‬ל ִמצ‪֔ ַ ‬ריִ ם וַ יּ‪ֱ ‬חזַ ֥ק ָה ָֽר ָﬠ֖ב ‪ּ‬ב ֶ ֥א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ ו‪ ‬כ ָ‬ ‫נז‬

‫‪‬ש ֶ֖בר ‪ּ‬ב ִמצ‪֑ ָ ‬ריִ ם‬ ‫ל־ה ָ ֽא ֶרץ׃ וַ יַּ ֣ ‪‬רא יַ ֲֽﬠ ֔קֹב ִּכ֥י יֶ ׁש ׁ ֶ‬
‫ֽי־חזַ ֥ק ָה ָֽר ָﬠ֖ב ‪ּ‬ב ‪‬כ ָ‬ ‫ל־יוֹס֑ף ִּכ ָ‬
‫ֵ‬ ‫ִל ׁ ‪‬ש ּ֖בֹר ֶא‬ ‫א‬ ‫מב‬
‫־ש ֶ֖בר ‪ּ‬ב ִמצ‪֑ ָ ‬ריִ ם‬ ‫ֹאמר ִה ֵּנ֣ה ׁ ָש ַ֔מ ‪‬ﬠ ִּתי ִּכ֥י יֶ ׁש ׁ ֶ‬ ‫ֹאמר יַ ֲֽﬠקֹ ‪‬ב ‪‬ל ָב ֔ ָניו ָל ָּ֖מה ִּת ‪‬ת ָר ֽאוּ׃ וַ יּ֕ ֶ‬ ‫וַ יּ֤ ֶ‬ ‫ב‬

‫‪m‬‬
‫י־יוֹס֖ף ֲﬠ ָ ׂש ָ ֑רה ִל ׁ ‪‬ש ּ֥בֹר‬‫ּ־ל֣נ ּו ִמ ׁ ּ ֔ ָשם ו‪ִ ‬נ ‪ֽ‬חיֶ ֖ה ו‪֥ ‬ל ֹא נָ ֽמוּת׃ וַ יּ‪ ‬ר ֥ד ּו ֲא ֵח ֵ‬ ‫ּ־ש ָּמ ‪‬ה ו‪ִ ׁ ‬ש ‪‬ברו ָ‬ ‫‪‬רדו ׁ ֙ ָ‬ ‫ג‬

‫‪le‬‬
‫ת־א ָח֑יו ִּכ֣י ָא ַ֔מר ּ ֶפן־‬ ‫ֹא־ש ַל֥ח יַ ֲֽﬠ ֖קֹב ֶא ֶ‬ ‫יוֹסף ֽל ׁ ָ‬ ‫ת־בנ‪‬יָ ִמי ‪‬ן ֲא ִ ֣חי ֵ֔‬ ‫ָּב֖ר ִמ ִּמצ‪ֽ ָ ‬ריִ ם׃ ו‪ֶ ‬א ִּ‬

‫‪sa‬‬
‫ד‬

‫ֽי־היָ ֥ה ָ ֽה ָר ָﬠ֖ב ‪ּ‬ב ֶ ֥א ֶרץ‬ ‫וֹך ַה ָּב ִ ֑אים ִּכ ָ‬ ‫יִ ‪‬ק ָר ֶ ֖אנּ ּו ָא ֽסוֹן׃ וַ ֙יָּבֹא ּ‪‬ו ‪ּ‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵ ֔אל ִל ׁ ‪‬ש ּ֖בֹר ‪ּ‬ב ֣ת ‪‬‬

‫‪ru‬‬
‫ה‬

‫‪Je‬‬
‫ל־ﬠ֣ם ָה ָ ֑א ֶרץ וַ ֙יָּבֹא ּ‪‬ו ֲא ֵח֣י‬ ‫ל־ה ָ ֔א ֶרץ ֥הוּא ַה ַּמ ׁ ‪‬ש ִּ ֖ביר ‪‬ל ‪‬כ ַ‬ ‫יוֹסף ֚הוּא ַה ׁ ּ ַש ִּ ֣ליט ַﬠ ָ‬ ‫ּ‪‬כנָ ַֽﬠן׃ ו‪ֵ֗ ‬‬
‫‪is w‬‬
‫ו‬
‫‪rs‬‬
‫‪bl vie‬‬

‫יהם‬ ‫ת־א ָח֖יו וַ יַּ ִּכ ֵ ֑רם וַ יִּ ‪‬תנַ ֵּ֨כר ֲא ֵל ֶ֜‬ ‫יוֹס֛ף ֶא ֶ‬ ‫ּ‪‬לוֹ ַא ּ ַפ֖יִ ם ָ ֽא ‪‬רצָ ה׃ וַ ַ ֥יּ ‪‬רא ֵ‬ ‫יוֹסף וַ יִּ ׁ ‪‬ש ַּ ֽת ֲחוו ֥‬ ‫ֵ֔‬ ‫ז‬
‫‪he‬‬
‫‪Pu pre‬‬

‫ֹאמ ֔ר ּו ֵמ ֶ ֥א ֶרץ ּ‪‬כנַ ַ֖ﬠן ִל ׁ ‪‬ש ‪ּ‬בר‪‬‬ ‫אתם וַ יּ֣ ‪‬‬ ‫ֹאמר ֲא ֵל ֶה ‪‬ם ֵמ ַ ֣איִ ן ָּב ֶ֔‬ ‫וַ י‪ַ ‬ד ֵּב֧ר ִא ָּ ֣תם ָק ׁ ֗שוֹת וַ יּ֤ ֶ‬
‫‪re ple‬‬

‫רש״י‬
‫יר‪‬וֹ‪ ,‬וְ‪ְָ ‬ת‪‬וּ לִ ָ ּ‪‬ם לְ ִ‪ֵַ ְ ‬ג ִע ּמוֹ ְ ּב ַא ְחוָה‬ ‫ִמ ְ‪ָ ‬ח ְר ִטים ִ ּב ְמ ִכ ָ‬ ‫נז ׀ וְ ָכל ָה ָא ֶרץ ָּבא ּו ִמצְ ַריְ ָמה‪ֶ .‬ל ֵ‬
‫יוֹסף לִ ׁ ְשבּ ֹר‪ְ .‬ו ִאם‬ ‫נ ׀ ְּב ֶט ֶרם ָּתבוֹא ׁ ְשנַ ת ָה ָר ָﬠב‪ִ .‬מ ָּכאן ׁ ֶש ָא ָדם ָ‪‬סוּר לְ ׁ ַש ּ ֵמ ׁש‬
‫‪Ko m‬‬

‫וְלִ ְפדּ וֹתוֹ ְ ּב ָכל ָממוֹן ׁ ֶשיִּ ְפ ְסקוּ ֲעלֵ ֶיהם‪ֲ :‬ﬠ ָ ׂש ָרה‪ַ .‬מה ּ ַ‪‬לְ מוּד‬ ‫ּ ִ‪ְ ‬ד ְר ׁ ֵשהוּ ְּכ ִס ְדרוֹ‪ָ ,‬היָה ָצ ִריךְ לִ ְכ ּ‪ֹ‬ב‪’ :‬לִ ׁ ְשבּ ֹר ִמן ֵ‬
‫יוֹסף‘‪:‬‬ ‫ִמ ָּטתוֹ ִ ּב ׁ ְש‪ֵ‬י ְר ָעבוֹן‪:‬‬
‫‪n‬‬

‫יוֹסף ל ֹא ׁ ָשלַח” )ל‪‬לן‬ ‫לוֹמר? ו ֲַהל ֹא ְּכ ִתיב‪” :‬ו ְֶאת ִ ּב ְ‪‬י ִָמין ֲ‪ִ ‬חי ֵ‬ ‫ַ‬
‫‪Sa‬‬

‫פרק מב‬ ‫נה ׀ וַ ִּת ְר ַﬠב ָּכל ֶא ֶרץ ִמצְ ַריִ ם‪ֶ ׁ .‬ש ִה ְר ִק ָיבה ּ ְ‪ָ ‬‬
‫בוּא ָ‪‬ם ׁ ֶש ָאצְ רוּ‪,‬‬
‫לוּקין לַ ֲﬠ ָ ׂש ָרה‪ֶ ׁ ,‬ש ּל ֹא‬‫פסוק ד(! ֶ‪ּ ‬לָא לְ ִע‪ְ‬יָן ָה ַא ְחוָה ָהיוּ ֲח ִ‬
‫יכן ָר ָ‪‬ה? ו ֲַהל ֹא‬ ‫וּמ ֵה ָ‬‫א ׀ וַ יַּ ְרא יַ ֲﬠקֹב ִּכי יֶ ׁש ׁ ֶש ֶבר ְּב ִמצְ ַריִ ם‪ֵ .‬‬ ‫יוֹסף‬ ‫ֹאמר ָל ֶכם ַּת ֲﬠשׂ וּ‪ .‬לְ ִפי ׁ ֶש ָהיָה ֵ‬ ‫יוֹסף‪ֲ :‬א ׁ ֶשר י ַ‬ ‫חוּץ ִמ ּׁ ֶשל ֵ‬
‫ָה ָיְ‪‬ה ַ‪ֲ ‬ה ַבת ֻּכ ּ ָלם ו ִ ְׂש‪ְַ ‬את ֻּכ ּ ָלם ׁ ָשוָה לוֹ‪ָ ֲ ,‬בל לְ ִע ְ‪‬יַן ”לִ ׁ ְשבּ ֹר‬
‫”ה ּ‪ָ ׁ ֵ‬ש ַמ ְע ּ ִתי״ וְגוֹ׳ )ל‪‬לן‬ ‫ל ֹא ָר ָ‪‬ה ֶ‪ּ ‬לָא ׁ ָש ַמע‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ִ :‬‬ ‫וּכ ׁ ֶש ָ ּבאוּ ֵ‪ֶ ‬צל ּ ַפ ְרעֹ‪ ‬ו ְ‬
‫ְאוֹמ ִרים‪ָּ :‬כךְ‬ ‫אוֹמר לָ ֶ‪‬ם ׁ ֶשיִּ ּמוֹלוּ‪ְ ,‬‬ ‫ֵ‬
‫‪‬שי‪ַ ‬ר ָ ּבה )צא‪ ,‬ב(‪:‬‬ ‫ָ ּבר” ֻּכ ּ ָלם לֵ ב ֶ‪ָ ‬חד ֶ‬
‫לָ‪‬ם‪ּ ְ .‬ב ֵר ִׁ‬
‫וּמהוּ ”וַ יַּ ְר‪ָ ?”‬ר ָ‪‬ה ְ ּב ַא ְס ּ ַפ ְקלַ ְריָ‪ֶ ׁ ‬של ק ֶֹד ׁש ׁ ֶשיֵּ ׁש‬ ‫פסוק ב(! ַ‬ ‫‪‬וֹמר לָ ‪‬וּ‪ַ ָ ,‬מר לָ ֶ‪‬ם‪ :‬וְלָ ּ ָמה ל ֹא ְצ ַב ְר ּ ֶ‪‬ם ָ ּבר‪ ,‬ו ֲַהל ֹא‬ ‫הוּא ֵ‬
‫ד ׀ ּ ֶפן יִ ְק ָר ֶאנּ ּו ָאסוֹן‪ַ .‬וּב ַ ּביִ ‪ ‬ל ֹא יִ ְק ָר ֶ‪‬נּוּ?! ָ‪ַ ‬מר ַר ִ ּבי‬ ‫‪‬וֹדיעוֹ‬ ‫בוּאה ַמ ּ ָמ ׁש לְ ִ‬ ‫לוֹ ֶ ׂש ֶבר עוֹד ְ ּב ִמ ְצ ַריִ ם‪ְ ,‬ול ֹא ָהיְ ָ‪‬ה ְנ ָ‬ ‫ִה ְכ ִריז לָ ֶכם ׁ ֶש ּׁ ְש‪ֵ‬י ָה ָר ָעב ָ ּב ִאים? ָ‪ְ ‬מרוּ לוֹ‪ַ ָ :‬ס ְפנוּ ַה ְר ֵ ּבה‬
‫יעזֶר ֶ ּבן יַ ֲעקֹב‪ִ :‬מ ָּכאן ׁ ֶש ַה ָּ ׂש ָטן ְמ ַק ְט ֵרג ִ ּב ׁ ְש ַעת ַה ַּס ָּכ‪:ָ‬‬
‫ֱאלִ ֶ‬ ‫יוֹסף‪ָ :‬ל ָּמה ִּת ְת ָראוּ‪ַ .‬ל ּ ַ‪ְ ‬ר‪‬וּ ַע ְצ ְמ ֶכם ִ ּב ְפ‪ֵ‬י‬ ‫ְ ּב ֵפ ׁ‬
‫רוּש ׁ ֶשזֶּ ה ֵ‬ ‫ֹ‪‬מר לָ ֶכם ּ ַ‪ֲ ‬ﬠשׂ וּ”!‬ ‫ו ְִה ְר ִק ָיבה‪ַ ָ .‬מר לָ ֶ‪‬ם‪ִ :‬ם ֵּכן‪ֲ ,‬‬
‫”‪ֶ ׁ ‬שר י ַ‬
‫תוֹך ַה ָּב ִאים‪ַ .‬מ ְט ִמי‪ִ‬ין ַע ְצ ָמן ׁ ֶש ּל ֹא יַ ִּכירוּם‪ ,‬לְ ִפי‬ ‫ה ׀ ְּב ְ‬ ‫אוֹת ּה ׁ ָש ָע‪‬‬ ‫ְ ּב‪ֵ‬י ׁ ְיִש ָמ ֵעאל ְוּב‪ֵ‬י ֵﬠ ָ ׂשו ְּכ ִא ּלוּ ַ‪ֶ ּ ‬ם ְ ׂש ֵב ִעים; ְ ּב ָ‬ ‫בוּאה ו ְִה ְר ִק ָיבה‪ָ ,‬מה ִ‪‬ם יִגְ זֹר ָעלֵ ינוּ‬ ‫ֲה ֵרי ָ ּג ַזר ַעל ַה ּ ְ‪ָ ‬‬
‫ׁ ֶש ִ ּצוָּם ֲ‪ִ ‬ב ֶיהם ׁ ֶש ּל ֹא יִ ְ‪ָ ‬ר‪‬וּ ׁ ֶש ּל ֹא ּ ִ‪ְ ׁ ‬של ֹט ָ ּב ֶהם ַעיִ ן ָר ָע‪,‬‬ ‫וּמ ּ ִפי ֲ‪ֵ ‬ח ִרים ׁ ָש ַמ ְע ּ ִתי‪ֶ ׁ ,‬שהוּא לְ ׁשוֹן‬ ‫בוּאה‪ִ .‬‬ ‫ֲע ַדיִ ן ָהיָה לָ ֶ‪‬ם ּ ְ‪ָ ‬‬ ‫ו ְָ‪‬מוּת?‪:‬‬
‫ׁ ֶש ֻּכ ּ ָלם ‪ִָ ‬אים ְו ֻכ ּ ָלם ִ ּגבּ ִוֹרים‪:‬‬ ‫”וּמ ְרוֶה ַ ּגם‬ ‫ְדוֹמה לוֹ‪ַ :‬‬ ‫חוּשים ָ ּב ָר ָעב? ו ֶ‬ ‫ְּכ ִח ׁ ָישה‪ :‬לָ ּ ָמה ּ ִ‪ְ ‬היוּ ְּכ ׁ ִ‬ ‫”פ‪ֵ‬י ָה ָא ֶרץ”? ֵ‪ּ ‬לוּ ָה ֲﬠ ׁ ִש ִירים‪:‬‬ ‫נו ׀ ַﬠל ָּכל ּ ְפנֵי ָה ָא ֶרץ‪ִ .‬מי ֵהם ּ ְ‬
‫יוֹר‪) ”‬משלי י‪ ,‬כ‪ ;(‬ו ְֵאין ַה ָ ּד ָבר ָ‪‬כוֹן ְ ּב ֵעי‪ַ‬י‪:‬‬ ‫הוּא ֶ‬ ‫בוּר‪ :”‬וַ יִּ ׁ ְש ּבֹר‬
‫”די ְבהוֹן ֲע ָ‬ ‫ֶאת ָּכ‪ֲ ‬א ׁ ֶשר ָּב ֶהם‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ּ ִ :‬‬
‫ו ׀ וַ יִּ ׁ ְש ַּת ֲחו ּו לוֹ ַא ּ ַפיִ ם‪ְ ׁִ .‬ש ּ ַ‪ְּ ‬טחוּ לוֹ ַעל ּ ְפ‪ֶ ‬‬
‫ֵיהם‪ְ ,‬ו ֵכן ָּכל‬
‫ִה ׁ ְש ּ ַ‪ֲ ‬חו ָָאה ּ ִפ ּׁשוּט יָ ַדיִ ם ְו ַרגְלַ יִ ם הוּא‪:‬‬ ‫ב ׀ ְרד ּו ׁ ָש ָּמה‪ְ .‬ול ֹא ָ‪ַ ‬מר ’לְ כוּ‘! ֶר ֶמז לְ ָמ ַ‬
‫א‪‬יִ ם ו ְֶﬠ ֶ ׂשר ׁ ָש‪ִ‬ים‬ ‫ְל ִמצְ ַריִם‪’ֶ ׁ .‬ש ֶבר‘ לְ ׁשוֹן ֶמ ֶכר וּלְ ׁשוֹן ִק ְ‪‬יָן הוּא‪ָּ ,‬כאן ְמ ׁ ַש ּ ֵמ ׁש‬
‫ׁ ֶש ִ ּ‪ְ ׁ‬ש ּ ַ‪ְ ‬ע ְ ּבדוּ לְ ִמ ְצ ַריִ ם‪ְּ ,‬כ ִמ ְ‪‬יַן ְרד״וּ‪:‬‬ ‫לְ ׁשוֹן ֶמ ֶכר; ׁ ִ”ש ְברוּ לָ ‪‬וּ ְמ ַעט ‪ֶֹ ‬כל” )ל‪‬לן מג‪ ,‬ב( — לְ ׁשוֹן ִק ְ ָ‪‬ין‪.‬‬
‫יהם‪ֲ ַ .‬ﬠ ָ ׂשה לָ ֶ‪‬ם ְּכ ָ‪ְ ‬כ ִרי ִ ּב ְד ָב ִרים לְ ַד ֵ ּבר‬
‫ז ׀ וַ יִּ ְתנַ ֵּכר ֲא ֵל ֶ‬ ‫בוּאה‪ֶ ׁ ,‬ש ַאף ְ ּביַ יִן ו ְָחלָ ב ָמצִינוּ‪:‬‬ ‫ֹאמר‪ֵ ,‬ינוֹ ִּכי ִ‪‬ם ִ ּב ְ‪ָ ‬‬ ‫ו ְַאל ּ‪ַ ‬‬
‫ָק ׁשוֹ‪:‬‬ ‫יוֹסף‪ְ .‬ול ֹא ָּכ ַ‪‬ב ְ ּ’ב‪ֵ‬י יַ ֲעקֹב‘! ְמלַ ּ ֵמד ׁ ֶש ָהיוּ‬
‫ג ׀ וַ יֵּ ְרד ּו ֲא ֵחי ֵ‬ ‫”וּלְ כוּ ׁ ִש ְברוּ ְ ּבלוֹא ֶכ ֶסף ְוּבלוֹא ְמ ִחיר יַ יִן ו ְָחלָ ב” )ישעיה נ‪:( ,‬‬

‫‪DISCUSSION‬‬
‫‪As full brothers, it can also be assumed that there‬‬ ‫‪was especially concerned for Benjamin’s welfare.‬‬ ‫‪for this reason too he was reluctant to send‬‬
‫‪was a certain physical resemblance between‬‬ ‫‪This was compounded by yet another factor: It‬‬ ‫‪Benjamin now (see 44:7–9).‬‬
‫‪Joseph and Benjamin. For these reasons, and also‬‬ ‫‪was Jacob who had sent Joseph on a mission,‬‬
‫‪because Benjamin was his youngest son, Jacob‬‬ ‫‪after which all traces of him were lost. Perhaps‬‬
 Examples of Rabbi Steinsaltz’s clarity

Book of Leviticus | Chapter 1 | Vayikra

Parashat
Vayikra
The first offering to be discussed in the book of Leviticus is the burnt offering. The burnt offering is primarily
The Burnt Offering a voluntary offering that expresses the owner’s desire to present a gift to God. While other offerings are eaten
LEVITICUS 1:117 by the priests or the owners, with only part of the offering burned on the altar, the burnt offering is burned on
the altar in its entirety. The few references to offerings in the previous books of the Torah, mainly in Genesis,
indicate that in early generations the main type of offering presented in divine worship was the burnt offering.
The concept of sacrificial offerings is foreign to modern sensibilities, and the slaughter of animals as a ritual of divine service is not practiced. However,
the offering is merely a symbolic expression of giving to God. The person who presents an offering understands that God does not literally partake

m
of the offering, yet he feels as though he is presenting God with a gift, as he wholeheartedly relinquishes something that belongs to him, burning it
on the altar and thereby destroying it. This act expresses the complete communion with God of one who is entirely consumed by his love or fear of

le
Him. The offering allows one to symbolically give everything to God, leaving nothing for himself except, perhaps, some inconsequential remnants.

sa
1 1 It is stated at the conclusion of Exodus (��:��) that Moses the offering to the Tabernacle

ru
could not enter the Tabernacle due to the cloud of God’s glory is incumbent upon the owner,
that filled it. Therefore, the Lord called to Moses, telling him not the priest.4 The offering

Je
to enter the Sanctuary. Similarly, at the time of the giving of is brought by the owner for
is w
the Torah, God called Moses to enter the cloud of glory upon his propitiation before the
rs
bl vie

Mount Sinai.1 And the Lord spoke to him from the Tent of Lord, in order to find favor
Meeting, which was designated from this point on as the place in His eyes.5 Alternatively, the
he

of divine revelation,2 saying:

Pu pre

verse does not refer to the de-

2 Speak to the children of Israel, and say to them: When sire of the person bringing the
any man of you brings an offeringD to the Lord, if you shall offering to propitiate God, but Cattle
re ple

bring your offering from animals, which is one of the items to the fact that he brings the offering of his own free will, as a
that may be brought as an offering, from the cattle or from the gift offering rather than in fulfillment of an obligation.6
flock you shall bring your offering. 4 He shall lay his handD upon the head of the burnt offering
Ko m

3 The Torah presents the laws of the burnt offering, which is one and lean on it with all of his weight.7 This is the first of the rites
n
Sa

of the five types of offerings detailed in subsequent passages. If
his offering is a burnt offering from the cattle, an unblem-
ished male he shall present it, and the laws detailing what
constitutes a blemish are detailed later in Leviticus (��:��–��).
To the entrance of the Tent of Meeting he shall present it,
as the burnt offering is offered upon the external altar, whether
in the Tabernacle or in the Temple.3 The obligation to bring
of the offering. And it shall be accepted for him, causing him
to be accepted and to find favor in God’s eyes, to atone for
him.D
5 He shall slaughter the young bull before the Lord.8 This
may be performed by the owner or by any other Jew.9 Ritual
slaughter is required also in order to allow a non-sacred animal
to be eaten. It is not considered an intrinsic part of the sacrificial

1:2 | When any man of you brings an offer-
ing: The word order of the Hebrew verse is diffi-
cult, as it literally reads: “When any man brings,
of you, an offering to the Lord.” This alludes to
the idea that when one brings an offering it is
as though he sacrifices himself; the offering is
“of you” (see Sforno; see also Ibn Ezra, Od Yosef
Ĥai, and Mei HaShiloaĥ, for alternative allusions
based on this phraseology).
1: | He shall lay his hand: The Mishna and
Gemara describe the manner in which this was
DISCUSSION
performed during the Second Temple period.
There is no reason to suppose that the proce-
dure changed in any way over time, and it is
therefore reasonable to assume that the Talmud
describes the original method of performing
this ritual. The owner placed both of his hands
upon the head of the animal, between its horns,
and leaned upon it with all his strength (see
Ramban, Mishna Yoma :, and Menaĥot 9a).
This rite is performed on almost every type of
animal offering. Placing one’s hands on the head
of the animal symbolizes an exchange of the
person for the animal. The animal is sacrificed as
a substitute for the owner; through the sacrifice
of the animal’s flesh and blood, it is as though
one sacrifices himself (see Ramban on verse 9).
By leaning upon the animal the owner expresses
his identification with the animal and symboli-
cally transfers his identity to the animal, thereby
allowing it to be sacrificed in his stead. It is for
this reason that the verse states here that he
achieves propitiation, even though the offering
has not yet been brought upon the altar.
 ‫‪Examples of Rabbi Steinsaltz’s clarity‬‬

‫ספר ויקרא | פרק א | ויקרא‬

‫פרשת‬

‫ויקרא‬
‫א‬
‫ל‪‬בנֵ ֤י יִ ‪ׂ ‬ש ָר ֵאל‪‬‬
‫אמֹר׃ דַּ ֵּ֞בר ֶא ‪ּ‬‬ ‫מוֹﬠ֖ד ֵל ֽ‬
‫וַ יִּ ‪‬ק ָ ֖רא ֶאל‪‬מ ׁ ֶֹש֑ה וַ י‪ַ ‬ד ֵּב֤ר יהו ‪‬ה ֵא ָ֔ליו ֵמ ֥א ֶֹהל ֵ‬ ‫א‬
‫ב‬
‫ן־ה ָּב ָק ‪‬ר‬
‫ן־ה ‪ּ‬ב ֵה ָ֗מה ִמ ַ‬ ‫ו‪ֽ ָ ‬א ַמ ‪‬ר ָּ ֣ת ֲא ֵל ֶ֔הם ָא ָ ֗דם ִּ ֽכי‪‬יַ ‪‬ק ִ ֥ריב ִמ ֶּכ֛ם ‪‬ק ‪‬ר ָּב֖ן ַלֽיהו֑ ה ִמ ַ‬
‫ן‪‬ה ָּב ָ ֔קר זָ ָכ֥ר ָּת ִ ֖מים‬ ‫ת־ק ‪‬ר ַּבנ‪ֶ ‬כֽם׃ ִאם‪‬ע ָֹל ֤ה ‪‬ק ‪‬ר ָּבנ ‪‬וֹ ִמ ַ‬ ‫ן־ה ּ֔צֹאן ַּת ‪‬ק ִ ֖ריב ּו ֶא ‪‬‬ ‫ּו ִמ ַ‬ ‫ג‬

‫‪m‬‬
‫מוֹﬠ ‪‬ד יַ ‪‬ק ִ ֣ריב א ֹ֔תוֹ ִל ‪‬רצֹנ֖ וֹ ִלפ‪ ‬נֵ ֥י יהוֽ ה׃ ו‪ָ ‬ס ַ ֣מ ‪‬ך יָ ֔דוֹ ַﬠ֖ל‬‫ל־פ ַתח ֤א ֶֹהל ֵ‬ ‫יַ ‪‬ק ִר ֶיב֑נּ ּו ֶא ּ ֜ ֶ‬ ‫ד‬

‫‪le‬‬
‫ת־ב֥ן ַה ָּב ָ ֖קר ִ‪‬פ‪ ‬נֵ ֣י יהו֑ ה ‪‬ו‪ִ ‬ה ‪‬ק ִ ֠ריב ּו‬
‫ֹאש ָ ֽהע ָֹל֑ה ו‪ ‬נִ ‪‬רצָ ֥ה ֖לוֹ ‪‬ל ַכ ּ ֵפ֥ר ָﬠ ָלֽיו׃ ו‪ָ ׁ ‬ש ַ ֛חט ֶא ֶּ‬‫֣ר ׁ‬

‫‪sa‬‬
‫ה‬

‫‪ru‬‬
‫רש״י‬

‫‪Je‬‬
‫ִמ ְ‪ַּ ְ ‬ד ִבים עוֹלָ ‪ּ ְ ‬ב ׁ ֻש ּ ָתפוּ‪ָ :‬ק ְר ַּבנְ ֶכם‪ְ .‬מ‪ֵ ּ ַ‬מד ׁ ֶש ִהי‪ּ ָ ‬ב ָאה‬ ‫מוֹעד"? ְמלַ ּ ֵמד ׁ ֶש ָהיָ ה ַה ּקוֹ‪‬‬ ‫"מא ֶֹה‪ֵ ‬‬ ‫ֵּכן‪ָ ּ ָ ,‬מה ‪ֱֶ ‬א ַמר‪ֵ :‬‬ ‫פרק א‬
‫‪is w‬‬
‫‪ְִ ‬ד ַבת ִצבּ וּר‪ִ ,‬הי‪ ‬עוֹלַת ַקיִ ץ ַה ּ ִמז ֵ ְּב ‪‬ח‪ַ ,‬ה ָ ּב ָאה ִמן ַה ּמ ָוֹתרוֹ‪:‬‬ ‫רוּבים ִ‪ְ ׁ‬ש ַמע ַעד ֶה ָח ֵצר‬ ‫ִ‪ְ ‬פ ָסק‪ַּ .‬כיּוֹצֵא בּ וֹ‪ְ " :‬וקוֹל ַּכ ְ‪ֵ ‬פי ַה ְּכ ִ‬
‫א ׀ וַ יִּ ְק ָרא ֶאל מ ׁ ֶֹשה‪ .‬לְ ָכל ִ ּד ְ ּברוֹת וּלְ ָכל ֲ‪ִ ‬מירוֹת וּלְ ָכ‪‬‬
‫ַה ִחיצֹ‪) "ָ‬יחזקאל י‪ ,‬ה(‪ .‬יָ כוֹ‪ִ ‬מ ּ ְפ‪ֵ‬י ׁ ֶש ַה ּקוֹל ָ‪‬מוּךְ ? ּ ַ‪‬לְ מוּד‬
‫‪rs‬‬
‫‪bl vie‬‬

‫)פסוק‬ ‫‪‬וֹמר‪" :‬ז ָָכר" לְ ַמ ָּטה‬ ‫ג ׀ זָ ָכר‪ְ .‬ול ֹא ‪ְֵ ‬ק ָבה‪ְּ .‬כ ׁ ֶשהוּא ֵ‬ ‫לְא ֵכי ַה ּׁ ָש ֵר‪‬‬‫ִצוּוּיִ ים ָק ְד ָמה ְק ִר ָי‪‬ה‪ ,‬לְ ׁשוֹן ִח ָ ּבה‪ ,‬לָ ׁשוֹן ׁ ֶש ּ ַמ ֲ‬
‫"כקוֹ‪ֵ ‬ל ׁ ַש ַ ּדי ְ ּב ַד ְ ּברוֹ" )שם(‪ִ ,‬ם ֵּכן‪ ,‬לָ ּ ָמה ‪ֱֶ ‬א ַמר‪:‬‬ ‫לוֹמר‪ְּ :‬‬ ‫ַ‬
‫‪‬וֹמר — ז ָָכר ְו‪ֹ ‬א ֻט ְמטוּם ו ְַא‪ְּ ְ ‬דרוֹגִינוֹס‪:‬‬ ‫י(‪ֶ ׁ ,‬ש ֵאין ּ ַ‪ ְ‬מוּד ַ‬ ‫ִמ ׁ ְש ּ ַ‪ְ ּ ‬מ ׁ ִשין בּ וֹ‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ְ " :‬ו ָק ָר‪ ‬זֶה ֶ‪ ‬זֶה" )ישעיה ו‪ ,‬ג(‪ָ ֲ .‬בל‬
‫‪he‬‬

‫"עד ֶה ָח ֵצר ַה ִחיצֹ‪ֶ ׁ ?"ָ‬ש ֵּכיוָן ׁ ֶש ּ ַמ ּג ‪ִ‬יע ׁ ָשם ָהיָ ה ִ‪ְ ‬פ ָסק‪:‬‬ ‫ַ‬
‫‪Pu pre‬‬

‫מוֹﬠד‪ִ .‬מ ַּט ּ ֵפ‪ּ ַ ‬ב ֲה ָב ָאתוֹ‬

‫ָּת ִמים‪ּ ְ .‬בל ֹא מוּם‪ֶ :‬אל ּ ֶפ ַתח א ֶֹהל ֵ‬ ‫לִ ְ‪ִ ‬ב ֵי‪‬י ֻ‪ּ ‬מוֹת ָהעוֹלָ ם ִ‪‬גְלָ ‪ֲ ‬ע‪ֶ ֵ‬יהן ִ ּבלְ ׁשוֹן ֲע ַר‪‬י‪ּ ִ ,‬ב‪ׁ ְ‬שוֹן‬
‫מוֹﬠד ֵלאמֹר‪ .‬יָ כוֹל ִמ ָּכל ַה ַ ּביִ ‪ ְַ ּ ?‬מוּד ַ‬
‫לוֹמר‪:‬‬ ‫ֵמא ֶֹהל ֵ‬
‫‪‬וֹמר "יַ ְק ִריב יַ ְק ִריב"? ֲ‪ִ ‬פ ּלוּ ִ‪ָ ְ ‬ע ְר ָבה‬ ‫ַעד ָה ֲעז ָָרה‪ַ .‬מהוּ ֵ‬ ‫ֻט ְמ ָאה‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪" :‬וַיִּ ָּקר ֱ‪ִֹ ‬ים ֶ‪‬ל ִ ּבלְ ָעם" )במדבר כג‪ ,‬ד(‪:‬‬
‫"מ ַעל ַה ַּכ ּפ ֶֹר‪) "‬במדבר ז‪ ,‬פט(‪ .‬יָ כוֹל ֵמ ַעל ַה ַּכ ּפ ֶֹר‪ֻּ ‬כ ּ ָל ּ‪?‬‬ ‫ֵ‬
‫‪‬וּבן ְ ּבעוֹלַ ת ׁ ִש ְמעוֹן‪ ,‬יַ ְק ִריב ָּכל ַ‪ַ ‬ח‪ ‬לְ ׁ ֵשם ִמי‬ ‫עוֹלַ ת ְר ֵ‬ ‫יִש ָר ֵ‪‬ל‬ ‫לְאזְ‪ָ‬יו ְו ָכ‪ׂ ְ ‬‬‫וּמ ּג ‪ִ‬יע ָ‬‫וַ יִּ ְק ָרא ֶאל מ ׁ ֶֹשה‪ַ .‬ה ּקוֹל הוֹלֵ ךְ ַ‬
‫"מ ֵ ּבין ׁ ְש‪ֵ‬י ַה ְּכ ֻר ִבים" )שם(‪ֵ :‬אמֹר‪ .‬צֵא ו ֱֶאמֹר‬ ‫לוֹמר‪ִ :‬‬ ‫ּ ַ‪‬לְ מוּד ַ‬
‫ׁ ֶשהוּא‪ְ .‬ו ֵכן עוֹלָ ‪ּ ְ ‬ב ֻח ּ ִלין‪ ,‬יִ ּ ָמ ְכרוּ ַה ֻח ּ ִלין לְ צָ ְר ֵכי עוֹלוֹ‪ ,‬ו ֲַה ֵרי‬ ‫ל ֹא ׁש ְוֹמ ִעין‪ .‬יָ כוֹל ַ‪‬ף לַ ַ‪ְ ‬פ ָסקוֹת ָהיְ ָ‪‬ה ְק ִר ָי‪‬ה? ּ ַ‪‬לְ מוּד‬
‫‪re ple‬‬

‫לָ ֶ‪‬ם ִ ּד ְב ֵרי ִּכבּ ׁ ִוּשין‪ּ ִ :‬ב ׁ ְש ִבילְ ֶכם הוּא ‪ְִ ‬ד ָ ּבר ִע ּ ִמי‪ֶ ׁ .‬ש ֵּכן ָמ ִצינוּ‪,‬‬
‫ֵהן ֻּכ ּ ָ‪‬ן עוֹלוֹ‪ ,‬ו ְִ‪ְ ‬ק ַרב ָּכ‪ַ ַ ‬ח‪ ‬לְ ׁ ֵשם ִמי ׁ ֶשהוּא‪ .‬יָ כוֹל‬ ‫לוֹמר‪" :‬וַיְ ַד ֵ ּבר"‪ּ ִ ַ ,‬דבּ וּר ָהיְ ָ‪‬ה ְק ִר ָי‪‬ה ְו‪ֹ ‬א לַ ַ‪ְ ‬פ ָסקוֹ‪.‬‬ ‫ַ‬
‫יִש ָר ֵ‪ּ ַ ‬ב ּ ִמ ְד ָ ּבר ִּכ ְמ‪ֻּ ִ ‬דים‪,‬‬
‫ׁ ֶש ָּכל ׁ ְשמוֹ‪ְ ׁ ֶ‬וּש‪ִֹ ‬שים ׁ ָש‪ֶ ׁ ָ‬ש ָהיוּ ְ ׂ‬
‫ֲא ִפ ּלוּ ִ‪ָ ְ ‬ע ְר ָבה ִ ּב ְפסוּלִ ין‪ ,‬וֹ ְ ּב ׁ ֶש ֵאינוֹ ִמינוֹ? ּ ַ‪ ְ‬מוּד ַ‬
‫לוֹמר‪:‬‬ ‫וּמה ָהיוּ ַה ְפ ָסקוֹת ְמ ׁ ַש ּ ְמ ׁשוֹת? לִ ּ ֵ‪‬ן ֶרוַח לְ מ ׁ ֶֹשה ‪ְ ִ ְ‬בּ ֵוֹ‪‬ן‬ ‫ֶ‬
‫ִמן ַה ְמ ַר ּגְלִ ים ו ְֵאילָ ךְ ‪ ,‬ל ֹא ִ‪ְ ‬יַ ֵחד ַה ִ ּדבּ וּר ִעם מ ׁ ֶֹשה‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪:‬‬
‫‪Ko m‬‬

‫"יַ ְק ִר ֶיב‪ ּ‬וּ"‪ְ :‬יַק ִריב אֹתוֹ‪ְ .‬מלַ ּ ֵמד ׁ ֶש ּכ ִוֹפין ‪‬וֹתוֹ‪ .‬יָ כוֹל ְ ּב ַעל‬ ‫ֵ ּבין ּ ָפ ָר ׁ ָשה ‪ָ ְ‬פ ָר ׁ ָשה ֵוּבין ִע ְ‪‬יָן ‪ִ ְ‬ע ְ‪‬יָן‪ַ ,‬קל ָוח ֶֹמר לְ ֶ‪ְ ‬דיוֹט‬
‫ַיְהי ַכ ֲא ׁ ֶשר ּ ַ‪ּ ‬מוּ ָּכל ַ‪ֵ ׁְ ‬שי ַה ּ ִמלְ ָח ָמה ‪ ָ‬מוּ‪ ...‬וַיְ ַד ֵ ּבר ה׳‬ ‫"ו ִ‬
‫‪n‬‬

‫לוֹמר‪" :‬לִ ְרצֹ‪‬וֹ"‪ָ ,‬הא ֵּכ ַיצד? ּכ ִוֹפין ‪‬וֹתוֹ ַעד‬ ‫ָּכ ְרחוֹ? ּ ַ‪‬לְ מוּד ַ‬ ‫יְהוּדה ֶ ּבן‬ ‫ַה ּ ָ‪ֵ ‬מד ִמן ַה ֶ‪ְ ‬דיוֹט‪ֵ :‬א ָליו‪ .‬לְ ַמ ֵעט ֶ‪‬ת ַ‪ֲ ‬הרֹן‪ַ .‬ר ִ ּבי ָ‬
‫‪Sa‬‬

‫ֵאלַ י לֵאמֹר" )דברים ב‪ ,‬טז‪-‬יז(‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‪ ,‬צֵא ו ֱֶאמֹר לָ ֶ‪‬ם‬
‫יכ‪ּ ְ ‬ב ָב ָמה‪:‬‬ ‫ֹ‪‬מר‪ :‬׳רוֹצֶ‪ִֲ ‬י׳‪ִ :‬לפְ נֵי ה׳ וְ ָס ַמ ְך‪ֵ .‬ין ְס ִמ ָ‬ ‫ׁ ֶשיּ ַ‬ ‫‪‬וֹמר‪ְ ׁ :‬של ׁ ָֹשה ָﬠ ָ ׂשר ִ ּד ְ ּברוֹת ‪ֶֶ ‬א ְמרוּ ַ ּב ּת ָוֹרה לְ מ ׁ ֶֹשה‬ ‫ְ ּב ֵת ָירה ֵ‬
‫ְ ּד ָב ַרי ו ֲַה ׁ ִש ֵיב‪ִ‬י ִ‪‬ם יְ ַק ְ ּב‪‬וּם‪ְּ ,‬כמוֹ ׁ ֶש ּ‪ֱֶ ‬א ַמר‪" :‬וַ יָּ ׁ ֶשב מ ׁ ֶֹשה ֶ‪‬ת‬ ‫וּכ ֶ‪ּ ָ ‬‬
‫עוּטין‪ ,‬לְ לַ ּ ֶמ ְדךָ ‪,‬‬
‫גְדן ‪ֶֶ ‬א ְמרוּ ׁ ְש‪ָֹ ׁ ‬שה ָﬠ ָ ׂשר ִמ ִ‬ ‫וּלְ ַא ֲהרֹן‪ְ ,‬‬
‫יכ‪ ,‬וּלְ ָ‪ִ ‬בי‪‬‬ ‫חוֹבה לִ ְס ִמ ָ‬ ‫ֹאש ָהע ָֹלה‪ .‬לְ ָ‪ִ ‬בי‪ ‬עוֹלַת ָ‬ ‫ד ׀ ַﬠל ר ׁ‬ ‫ִ ּד ְב ֵרי ָה ָעם" וְגוֹ׳ )שמות יט‪ ,‬ח(‪:‬‬
‫לְא ֲהרֹן‪ .‬ו ְֵא ּלוּ ֵהן‬‫ֹ‪‬מר ַ‬ ‫‪ְ‬א ֲהרֹן ‪ֶֶ ‬א ְמרוּ‪ָּ ֶ ,‬א לְ מ ׁ ֶֹשה ׁ ֶשיּ ַ‬ ‫ׁ ֶש ּל ֹא ַ‬
‫עוֹלַת ַהצּ ֹאן‪ָ :‬הע ָֹלה‪ְ ּ .‬פ ָרט ‪ ְ‬עוֹלַת ָהעוֹף‪ :‬וְ נִ ְרצָ ה לוֹ‪ַ .‬על‬ ‫"מ ַ ּד ֵ ּבר‬
‫עוּטין‪" :‬לְ ַד ֵ ּבר ִ‪ּ ‬תוֹ" )במדבר ז‪ ,‬פט(‪ִ ,‬‬ ‫ׁ ְשל ׁ ָֹשה ָﬠ ָ ׂשר ִמ ִ‬
‫ב ׀ ָא ָדם ִּכי ְיַק ִריב ִמ ֶּכם‪ְּ .‬כ ׁ ֶשיַּ ְק ִריב‪ּ ְ ,‬ב ָק ְר ְ ּב‪‬וֹת ‪ְָ ‬ד ָבה ִ ּד ֵ ּבר‬
‫וּמי‪‬וֹת ֵ ּבי‪‬‬ ‫ֹאמר ַעל ָּכ ֵר‪‬וֹת ִ‬ ‫ָמה הוּא ְמ ַר ּצֶ‪ ‬וֹ? ִ‪‬ם ּ‪ַ ‬‬ ‫ְנוֹע ְד ּ ִ‪‬י לְ ךָ " )שמות כ‪,‬‬ ‫ֵא‪ ָ‬יו" )שם(‪" ,‬וַיְ ַד ֵ ּבר ֵ‪‬לָ יו" )שם(‪" ,‬ו ַ‬
‫‪‬שוֹן ל ֹא ִה ְק ִריב‬ ‫ָה ִע ְ‪‬יָן‪ָ :‬א ָדם‪ .‬לָ ּ ָמה ‪ֱֶ ‬א ַמר? ָמה ָ‪ָ ‬דם ָה ִר ׁ‬
‫י‪‬ה ִ ּב ֵידי ׁ ָש ַמיִ ם ‪‬וֹ ַמלְ קוּת — ֲה ֵרי ָע ְ‪ָ ׁ‬שן ָ‪‬מוּר‪,‬‬ ‫ִ ּדין ‪‬וֹ ִמ ָ‬ ‫תוֹר‪ּ ‬כ ֲֹ‪ִ‬ים )פרק ב‪ ,‬ב(‪ .‬יָ כוֹל ׁ ְיִש ְמעוּ ֶ‪‬ת קוֹל‬ ‫כב(‪ֻּ ,‬כ ּ ָ‪‬ן ְ ּב ַ‬
‫ִמן ַה ָ ּגזֵל‪ֶ ׁ ,‬ש ַה ּכֹל ָהיָה ׁ ֶש ּלוֹ‪ַ ,‬ף ַ‪ֶ ּ ‬ם ל ֹא ּ ַ‪ְ ‬ק ִריבוּ ִמן ַה ָ ּגזֵ‪:‬‬
‫ָהא ֵ‪‬ינוֹ ְמ ַר ּצֶ‪ּ ֶ ‬לָא ַעל ֲﬠ ֵ ׂשה ְו ַעל ‪ָ‬או ׁ ֶש ּ‪ִַ ּ ‬תק ‪ֲ ַ‬ﬠ ֵ ׂשה‪:‬‬ ‫לוֹמר‪ ,‬קוֹל לוֹ‪ ,‬קוֹל ֵ‪‬לָ יו‪ ,‬מ ׁ ֶֹשה ׁ ָש ַמע‬ ‫ַה ְּק ִר ָי‪‬ה? ּ ַ‪‬לְ מוּד ַ‬
‫"ב ָקר ָוצֹאן"‪:‬‬ ‫לוֹמר‪ּ ָ :‬‬‫ַה ְּב ֵה ָמה‪ .‬יָ כוֹל ַ‪‬ף ַחיָּ ה ַ ּב ְּכלָ ל? ּ ַ‪‬לְ מוּד ַ‬
‫ה ׀ וְ ׁ ָש ַחט‪ ...‬וְ ִה ְק ִריבוּ‪ַ ...‬ה ּכ ֲֹהנִים‪ִ .‬מ ַּק ָ ּב‪  ָ‬ו ְֵאילָ ךְ ִמ ְצוַת‬ ‫רוֹב ‪‬ע ו ְֶאת ַה ִ ּ‪ְ ‬ר ָ ּבע‪:‬‬‫‪‬וֹצי‪ֶ ‬ת ָה ֵ‬ ‫ִמן ַה ְּב ֵה ָמה‪ְ .‬ו‪ֹ ‬א ֻּכ ּ ָל ּ‪ ,‬לְ ִ‬ ‫מוֹﬠד‪ְ .‬מלַ ּ ֵמד ׁ ֶש ָהיָה ַה ּקוֹל‬ ‫יִש ָר ֵ‪‬ל ל ֹא ׁ ָש ְמעוּ‪ֵ :‬מא ֶֹהל ֵ‬ ‫ְו ָכל ְ ׂ‬
‫יטה ׁ ֶש ְּכ ׁ ֵש ָרה ְ ּב ָז ר‪ִ :‬ל ְפנֵ י ה׳‪.‬‬ ‫ְּכ ֻ‪ ,ּ ָ ‬לִ ּ ֵמד ַעל ַה ּׁ ְש ִח ָ‬ ‫‪‬וֹצי‪ֶ ‬ת‬ ‫‪‬וֹצי‪ֶ ‬ת ַה ֶ ּ‪ֱ ‬ע ָבד‪ִ :‬מן ַה ּצֹאן‪ .‬לְ ִ‬ ‫ִמן ַה ָּב ָקר‪ .‬לְ ִ‬ ‫ִ‪ְ ‬פ ָסק ְו‪ֹ ‬א ָהיָ ה יוֹצֵא חוּץ לָ א ֶֹהל‪ .‬יָ כוֹ‪ִ ‬מ ּ ְפ‪ֵ‬י ׁ ֶש ַה ּקוֹל‬
‫וּמ ׁ ְש ָמ ָע ּ‪‬‬
‫‪‬שוֹ‪ַ ,ָ‬‬ ‫ָ ּב ֲע ָז ָרה‪ :‬וְ ִה ְק ִריבוּ‪ .‬זוֹ ַק ָ ּבלָ ‪ֶ ׁ ‬ש ִהי‪ָ ‬ה ִר ׁ‬ ‫נּוֹגֵח ׁ ֶש ֵה ִמי‪ְּ .‬כ ׁ ֶשהוּא‬ ‫‪‬וֹצי‪ֶ ‬ת ַה ‪‬‬ ‫ַה ּ ֻמ ְקצֶ‪ :‬ו ִּמן ַה ּצֹאן‪ .‬לְ ִ‬ ‫"‪‬ת ַה ּקוֹל" )במדבר ז‪ ,‬פט(‪ַ ,‬מהוּ‬ ‫לוֹמר‪ֶ :‬‬ ‫ָ‪‬מוּךְ ? ּ ַ‪‬לְ מוּד ַ‬
‫לְ ׁשוֹן הוֹלָ ָכ‪ ,‬לָ ַמ ְדנוּ ׁ ְש ּ ֵת ֶיהן‪ְּ :‬בנֵי ַא ֲהרֹן‪ .‬יָ כוֹל ֲחלָ לִ ים?‬ ‫"מן ַה ָ ּב ָקר" )פסוק ג(‪ֶ ׁ ,‬ש ֵאין ּ ַ‪‬לְ מוּד‬ ‫אוֹמר לְ ַמ ָּטה ִמן ָה ִע ְ‪‬יָן‪ִ :‬‬
‫ֵ‬ ‫תוּבים‪" :‬קוֹל ה׳ ַ ּב ּכ‪ֹ‬ח‪,‬‬ ‫"ה ּקוֹל"? הוּא ַה ּקוֹל ַה ּ ִמ ְ‪ָ ּ ‬פ ֵר ׁש ַ ּב ְּכ ִ‬ ‫ַ‬
‫"ה ּכ ֲֹ‪ִ ‬ים"‪ֶ :‬את ַהדָּ ם וְ זָ ְרק ּו ֶאת ַהדָּ ם‪.‬‬ ‫לוֹמר‪ַ :‬‬ ‫ּ ַ‪‬לְ מוּד ַ‬ ‫‪‬וֹצי‪ֶ ‬ת ַה ְּט ֵר ָפ‪ַּ :‬ת ְק ִריבוּ‪ְ .‬מ‪ֵ ּ ַ‬מד ׁ ֶש ּׁ ְש ַיִ‪ ‬ם‬ ‫לוֹמר — ‪ִ ְ‬‬ ‫ַ‬ ‫קוֹל ה׳ ֶ ּב ָה ָדר‪ ,‬קוֹל ה׳ ׁש ֵֹבר ֲ‪ָ ‬רזִים" )‪‬הלים כט‪ ,‬ד‪-‬ה(‪ִ .‬ם‬

‫‪DISCUSSION‬‬
‫‪In this respect, the story of the binding of‬‬ ‫‪that Isaac’s ashes form a heap upon the altar‬‬ ‫‪And it shall be accepted for him to atone for‬‬
‫‪Isaac (Genesis, chap. ), in which an animal‬‬ ‫‪(see, e.g., Jerusalem Talmud, Ta’anit :). Isaac‬‬ ‫‪him: One is not required to bring a burnt offer-‬‬
‫‪was sacrificed in lieu of a human being, can be‬‬ ‫‪himself was never sacrificed, but since the ram‬‬ ‫‪ing in order to achieve atonement for any spe-‬‬
‫‪seen as a model for all animal offerings. This can‬‬ ‫‪took Isaac’s place, it is as though he himself were‬‬ ‫‪cific transgression. Nevertheless one may bring‬‬
‫‪also explain the seemingly cryptic statement‬‬ ‫‪burned upon the altar.‬‬ ‫‪a burnt offering in the case of a transgression‬‬
 Examples of Rabbi Steinsaltz’s clarity

Book of Numbers | Chapter  | Naso

4 All the days of his naziriteship, from anything that may be corpse lasts for seven days. Therefore, he shall shave his head
derived from the grapevine, from pits to skin,23 he shall not on the day of his purification; on the seventh day shall he
eat. The nazirite may neither eat nor drink anything derived shave it.
from the vine. 10 And on the eighth day he shall bring two turtledoves, or
5 All the days of his vow of nazir- two young pigeons, to the priest, to the entrance of the Tent
iteship, as long as the vow is in ef- of Meeting.
fect, a razor shall not pass on his 11 The priest shall prepare one of the birds as a sin offering, and
head. He may not shave his hair. the other one as a burnt offering, and the priest shall atone
Until completion of the days for him, for that which he sinned with regard to the corpse.D
that he shall abstain for the Even if the nazirite became impure due to circumstances be-
Lord, he shall be holy; the hair yond his control, his naziriteship is compromised and he
of his head shall be grown out.D requires atonement. And he shall sanctify his head on that
6 All the days of his abstinence to day, the eighth day, when his hair shall again be consecrated

m
the Lord, he shall not approach with the sanctity of naziriteship.

le
a corpse. He may not come into 12 He shall dedicate to the Lord the days of his naziriteship,
Razor for shaving hair, from

sa
contact with a dead body under ancient Egypt commencing his period of naziriteship anew, and in addition
any circumstances. he shall bring a sheep in its first year as a guilt offering to

ru
7 Even to his father and to his mother, to his brother and to complete his atonement. And the first days of his naziriteship
his sister, he shall not become impure for them upon their shall be void.D The days prior to his impurity do not count to-

Je
death. Similarly, the priests are also prohibited to approach a ward the fulfillment of his vow, as his naziriteship is impure.
is w
corpse.24 However, the common priests may become impure 13 The previous verses presented the laws that pertain to a nazirite
rs
bl vie

upon the death of a close relative, whereas a nazirite may not who became impure due to circumstances beyond his control,
become impure even in the case of a close relative, since the and who was unable to complete his naziriteship: He is re-
he
Pu pre

crown of his God is upon his head.D The nazirite’s long hair is
a tangible symbol of his naziriteship and his unique closeness
to God.
8 All the days of his naziriteship he is holy to the Lord. This
re ple
quired to shave; to bring a sin offering, a burnt offering, and a
guilt offering; and to observe his period of naziriteship anew.
The following verses detail the laws that apply when the nazir-

ite successfully completes his period of naziriteship without

is evident in the nazirite’s deviation from social norms: in the mishap: And this is the law of the nazirite, on the day of the
restrictions upon his eating and drinking habits, in his long hair, completion of the days of his naziriteship: He shall bring it,
Ko m

and in his caution not to approach the dead. the set of offerings listed below,26 to the entrance of the Tent
n
Sa

9 Even if the nazirite tries to avoid all contact with the dead, an
unforeseen event might occur. If a corpse dies near him with
unexpected suddenness, while he is under the same roof, the
corpse renders him impure, and thereby renders the head of
his naziriteship, the crown of his long hair, impure; that is,
his naziriteship is compromised.25 The impurity imparted by a
of Meeting. Alternatively, the verse means that he shall bring
himself to the entrance of the Tent of Meeting.27
14 He shall present his offering to the Lord: one unblemished
lamb in its first year as a burnt offering, one unblemished
ewe in its first year as a sin offering, and one unblemished
ram as a peace offering,

: | The hair of his head shall be grown out:
According to the Sages’ tradition, the minimum
period of naziriteship is thirty days. If one is a
nazirite for merely thirty days, the growth of his
hair will not necessarily be noticeable, but in
the case of a lengthy period of naziriteship the
hair might grow extremely long, as in the case
of Samson, Avshalom, and perhaps also the
prophet Samuel (see Judges :5; I Samuel :;
II Samuel 4:5–6; Nazir 66a).
DISCUSSION
: | Since the crown of his God is upon his
head: The term nezer, “a crown,” is derived from
the same root as the term nezirut, “naziriteship.”
In this verse, the two meanings of the root
nun-zayin-reish merge together. The nazirite
abstains from indulging in luxuries, sometimes
turning his back on social life and worldly mat-
ters (see, e.g., Jeremiah 5:6–9; Lamentations
4:7). While he abstains from these matters, he is
adorned with the crown of his God. The purpose
of a crown is to emphasize the elevated status
of the wearer. It would therefore appear that
there is a linguistic connection between these
two meanings.
:11 | And atone for him for that which he
sinned with regard to the corpse: Since the
verse is referring to the unavoidable impurity
of the nazirite in the case of a sudden death, it
is difficult to understand why the nazirite re-
quires atonement. Some of the Sages therefore
explain that the sin which requires atonement
is not the fact that he became impure, but his
 ‫‪Examples of Rabbi Steinsaltz’s clarity‬‬

‫ספר במדבר | פרק ו | נשא‬

‫ֹאכֽל׃ ּ‪‬כל־י‪ֵ ‬מי‪‬‬‫ּ֖כֹל י‪֣ ֵ ‬מי נִ ז‪֑ ‬רוֹ ִמ ּ ֹכל ‪ֲ ‬א ׁ ֨ ֶשר יֵ ָֽﬠ ֜ ֶ ׂשה ִמ ֶ ּג֣פֶ ן ַה ַ֗יּיִ ן ֵ ֽמ ַח ‪‬רצַ ִּנ֛ים ו‪ַ ‬ﬠד־זָ ֖ג ֥ל ֹא י ֵ‬ ‫ד‬
‫ה‬
‫ד־מ ֨ל ֹאת ַהיָּ ִ֜מם ֲא ׁ ֶשר־יַ זִּ ֤יר ַלֽיהו ‪‬ה ָק ֣ד ֹׁש‬ ‫ֹאשוֹ ַﬠ ‪‬‬ ‫נֶ ֣ ֶדר נִ ז‪֔ ‬רוֹ ַּ ֖ת ַﬠר ל ֹא־יַ ֲֽﬠ ֣בֹר ַﬠל־ר ׁ ֑‬
‫ֹאשוֹ׃ ּ‪‬כל־י‪֥ ֵ ‬מי ַהזִּ ֖ירוֹ ַלֽיהו֑ ה ַﬠל־נֶ ֥פֶ ׁש ֵ ֖מת ֥ל ֹא ֽיָבֹא׃‬ ‫ִי ‪ֽ‬ה ֶ֔יה ַ ּגדֵּ ֥ ל ֶּפ ַ֖רע ‪ׂ ‬ש ַﬠ֥ר ר ׁ ֽ‬ ‫ו‬

‫ֹאשוֹ׃‬ ‫‪‬ל ָא ִ ֣ביו ו ‪ּ‬ל ִא ּ֗מוֹ ‪‬ל ָא ִחי ‪‬ו ו ‪ּ‬ל ַ ֣אח ֹ֔תוֹ ֽל ֹא־יִ ּ ַט ָּ ֥מא ָל ֶה֖ם ‪ּ‬במ ָ ֹ֑תם ִּכ֛י נֵ ֥זֶ ר ֱאל ָֹה֖יו ַﬠל־ר ׁ ֽ‬ ‫ז‬

‫ֹאש‬ ‫ּ֖כֹל י‪֣ ֵ ‬מי נִ ז‪֑ ‬רוֹ ָק ֥ד ֹׁש ֖הוּא ַלֽיהוֽ ה׃ ו‪ִ ‬כֽי־יָ ֨מוּת ֵמ֤ת ָﬠ ָלי ‪‬ו ‪ּ‬בפֶ ַ֣תע ּ ִפ ‪‬ת ֔אֹם ו‪ִ ‬ט ֵּ ֖מא ֣ר ׁ‬ ‫ח‬
‫ט‬
‫יﬠ֖י י‪‬גַ ּ‪‬ל ֶ ֽחנּ וּ׃ ו ַּביּ֣ וֹם ַה ׁ ּ ‪‬ש ִמ ֗ ִיני ִיָב ‪‬א ׁ ‪‬ש ֵּ ֣תי‬
‫ֹאש ‪‬וֹ ‪ּ‬בי֣וֹם ‪‬ט ‪ֽ‬ה ָר ֔תוֹ ַּביּ֥ וֹם ַה ׁ ּ ‪‬ש ִב ִ‬ ‫נִ ז‪֑ ‬רוֹ ו‪ ‬גִ ַּל֤ח ר ׁ‬ ‫י‬

‫‪m‬‬
‫שה ַה ּכ ֵֹ֗הן ֶא ָח֤ד‬ ‫מוֹﬠֽד׃ ו‪ָ ‬ﬠ ָ ׂ ֣‬ ‫ל־פ ַ֖תח ֥א ֶֹהל ֵ‬ ‫ל‪‬ה ּכ ֵֹ֔הן ֶא ּ ֶ‬ ‫ת ִ ֹ֔רים ֥אוֹ ׁ ‪‬שנֵ ֖י ‪ּ‬בנֵ ֣י יוֹנָ ֑ה ֶ ֨א ַ‬ ‫יא‬

‫‪le‬‬
‫‪sa‬‬
‫ֹאשוֹ‬ ‫ל־ה ָּנ ֑פֶ ׁש ו‪ִ ‬קדַּ ֥ ׁש ֶאת־ר ׁ ֖‬ ‫שר ָח ָט֖א ַﬠ ַ‬ ‫‪‬ל ַח ּ ָטאת‪ ‬ו‪ֶ ‬א ָח֣ד ‪‬לע ָֹ֔לה ו‪ִ ‬כ ּ ֶפ֣ר ָﬠ ָ֔ליו ֵ ֽמ ֲא ׁ ֶ ֥‬

‫‪ru‬‬
‫ן־שנָ ֖תוֹ ‪‬ל ָא ׁ ָש֑ם ו‪ַ ‬היָּ ִמ֤ים‬ ‫ַּביּ֥ וֹם ַה ֽהוּא׃ ו‪ִ ‬הזִּ ֤יר ַלֽיהו ‪‬ה ֶאת־י‪֣ ֵ ‬מי נִ ז‪֔ ‬רוֹ ו‪ֵ ‬ה ִ ֛ביא ֶּכ ֶ֥בשׂ ֶּב ׁ ‪‬‬ ‫יב‬

‫יָביא א ֹ֔תוֹ‬
‫‪Je‬‬
‫אשֹנִי ‪‬ם ּ ‪‬יִפ ֔ל ּו ִּכ֥י ָט ֵ ֖מא נִ ז‪ֽ ‬רוֹ׃ ו‪ ‬ז֥ ֹאת ּת ַ ֖וֹרת ַה ָּנזִ ֑יר ‪ּ‬בי֗וֹם ‪‬מל ֹאת‪ ‬י‪֣ ֵ ‬מי נִ ז‪֔ ‬רוֹ ִ ֣‬ ‫ָה ִ ֽר ׁ‬
‫‪is w‬‬
‫יג‬
‫‪rs‬‬
‫‪bl vie‬‬

‫ן־שנָ ֨תוֹ ָת ִמ֤ים ֶא ָח ‪‬ד‬ ‫ת־ק ‪‬ר ָּבנ֣ וֹ ַלֽיהו֡ ה ֶּ֩כ ֶבשׂ ‪ֶּ ‬ב ׁ ‪‬‬ ‫מוֹﬠֽד׃ ו‪ִ ‬ה ‪‬ק ִ ֣ריב ֶא ‪‬‬ ‫ל־פ ַ֖תח ֥א ֶֹהל ֵ‬ ‫ֶא ּ ֶ‬ ‫יד‬
‫‪he‬‬
‫‪Pu pre‬‬

‫יִל־א ָח֥ד ָּת ִ ֖מים ִל ׁ ‪‬ש ָל ִ ֽמים׃‬ ‫ימ֖ה ‪‬ל ַח ּ ָט֑את ו‪ֽ ַ ‬א ֶ‬ ‫ת־שנָ ָ ֛ת ּה ‪ּ‬ת ִמ ָ‬‫‪‬לע ָֹ֔לה ו‪ַ ‬כ ‪‬ב ֨ ָ ׂשה ַא ַח֧ת ַּב ׁ ‪‬‬
‫‪re ple‬‬
‫‪Ko m‬‬

‫רש״י‬
‫‪n‬‬
‫‪Sa‬‬

‫יא ׀ ֵמ ֲא ׁ ֶשר ָח ָטא ַﬠל ַה ָּנפֶ ׁש‪ֶ ׁ .‬ש ּל ֹא ִ‪‬ז ְַהר ִמ ֻּט ְמ ַאת ַה ּ ֵמ‪.‬‬ ‫‪‬וֹמ ִרים‪ֶ ּ :‬‬
‫"פ ַתע‬ ‫ט ׀ ּ ֶפ ַתע‪ .‬זֶה ‪ֶֹ ‬נס‪ִ ּ :‬פ ְתאֹם‪ .‬זֶה ׁשוֹגֵ ג‪ .‬ו ְׁיֵש ְ‬ ‫ד ׀ ַח ְרצַ ּנִים‪ֵ .‬הם ַה ַ ּג ְר ִעי‪ִ‬ין‪ :‬זָ ג‪ֵ .‬הם ְקלִ ּפוֹת ׁ ֶש ּ ִמ ַ ּבחוּץ‪,‬‬
‫‪‬וֹמר‪ֶ ׁ :‬ש ִ ּצ ֵער ַע ְצמוֹ ִמן ַהיַּ יִ ן‪ :‬וְ ִקדַּ ׁש‬‫ַר ִ ּבי ֶ‪‬לְ ָעזָר ַה ַּק ּ ָפר ֵ‬ ‫ּ ִפ ְתאֹם" ָ ּד ָבר ֶ‪ָ ‬חד הוּא‪ִ ,‬מ ְק ֶרה ׁ ֶשל ּ ִפ ְתאֹם‪ :‬וְ ִכי יָ מוּת‬ ‫תוֹכן ְּכ ִע ְ‪ּ ָ ‬בל ַ ּבזּוֹג‪:‬‬ ‫ׁ ֶש ַה ַח ְר ַצ ּ‪ִ‬ים ְ ּב ָ‬
‫ֹאשוֹ‪ .‬לַ ְחזֹר וּלְ ַ‪ִ ְ ‬חיל ִמ ְ‪‬יַן ְ‪‬זִירוּתוֹ‪:‬‬‫ֶאת ר ׁ‬ ‫ֵמת ָﬠ ָ‪‬יו‪ּ ָ .‬בא ֶֹהל ׁ ֶשהוּא בּ וֹ‪ְּ :‬ביוֹם ָט ֳה ָרתוֹ‪ּ ְ .‬ביוֹם ַהזָּ ָאתוֹ‪.‬‬ ‫גַדל ַה ּ ֶפ ַרע ׁ ֶשל ְ ׂש ַער ר ׁ‬
‫ֹ‪‬שוֹ‪:‬‬ ‫יִהיֶה‪ַ .‬ה ֵּ ׂש ָער ׁ ֶש ּ‪‬וֹ‪ ,‬לְ ֵ ּ‬
‫ה ׀ ָקד ֹׁש ְ‬
‫אוֹ ֵ‪‬ינוֹ ֶ‪ּ ‬לָא ַ ּב ּׁ ְש ִמי‪ִ‬י ׁ ֶשהוּא ָטהוֹר ‪ ְ‬גַ ְמ ֵרי? ּ ַ‪‬לְ מוּד ַ‬
‫‪‬וֹמר‪:‬‬ ‫ֹ‪‬שוֹ"‪,‬‬‫"ש ַער ר ׁ‬ ‫ּ ֶפ ַרע ְ ׂש ַﬠר‪ָ .‬קוּד ּ ַפ ּ ָתח לְ ִפי ׁ ֶשהוּא ָ ּדבוּק לִ ְ ׂ‬
‫יב ׀ וְ ִהזִּ יר ַלה׳ ֶאת ֵיְמי נִ זְ רוֹ‪ .‬יַ ְחזֹר וְיִ ְמ‪ְ ֶ‬זִירוּתוֹ ְּכ ַב ּ ְ‪ִ ‬ח ּ ָל‪:‬‬
‫יעי‪ ,‬יָ כוֹל ֲ‪ִ ‬פ ּלוּ ל ֹא ִהזָּ ה? ּ ַ‪‬לְ מוּד‬
‫יעי"‪ִ .‬י ׁ ְש ִב ִ‬ ‫ַּ‬
‫"ביּוֹם ַה ּׁ ְש ִב ִ‬ ‫"פ ַרע" ּגִדּ וּל ׁ ֶשל ֵ ׂש ָער‪ְ .‬ו ֵכן‬ ‫רוּשוֹ ׁ ֶשל ּ ֶ‬ ‫וּפ ׁ‬ ‫ּ ֶפ ַרע ׁ ֶשל ֵ ׂש ָער‪ֵ .‬‬
‫אשֹנִים ּ ְיִפלוּ‪ .‬ל ֹא יַ ֲעלוּ ִמן ַה ּ ִמ ְ‪‬יָן‪:‬‬
‫וְ ַהיָּ ִמים ָה ִר ׁ‬
‫"ביוֹם ָט ֳה ָר‪‬וֹ"‪:‬‬ ‫‪‬וֹמר‪ּ ְ :‬‬‫ַ‬ ‫ֹ‪‬שוֹ ל ֹא יִ ְפ ָרע" )ויקר‪ ‬כא‪ ,‬י(‪ ,‬ו ְֵאין ָקרוּי ּ ֶפ ַרע‬ ‫"‪‬ת ר ׁ‬ ‫ֶ‬
‫יג ׀ ִיָביא אֹתוֹ‪ .‬יָ ִבי‪ֶ ‬ת ַע ְצמוֹ‪ְ ,‬וזֶה ֶ‪ָ ‬חד ִמ ּׁ ְשל ׁ ָֹשה ֶ‪ִ ּ ‬תים‬ ‫ּ ָפחוֹת ִמ ּׁ ְש‪ִֹ ׁ ‬שים יוֹם‪:‬‬
‫יעי‪.‬‬
‫‪‬וֹצי‪ֶ ‬ת ַה ּׁ ְש ִב ִ‬ ‫י ׀ ו ַּביּוֹם ַה ּׁ ְש ִמינִי ִיָבא ׁ ְש ֵּתי ת ִֹרים‪ .‬לְ ִ‬
‫‪‬וֹ‪‬ם‬ ‫ׁ ֶש ָהיָה ַר ִ ּבי ׁ ְיִש ָמ ֵעאל דּ ֵוֹר ׁש ֵּכן‪ַּ .‬כיּוֹצֵא בּ וֹ‪" :‬ו ְִה ִּ ׂשי‪‬וּ ָ‬
‫יעי? ָק ַבע ז ְַמן לַ ְּק ֵר ִבין‬ ‫אוֹ ֵ‪‬ינוֹ ֶ‪ָ ּ ‬לא לְ ִ‬
‫‪‬וֹצי‪ֶ ‬ת ַה ּ ְ‪ִ ׁ ‬ש ִ‬ ‫ח ׀ ּכֹל יְ ֵמי נִ זְ רוֹ ָקד ֹׁש הוּא‪ .‬זוֹ ְק ֻד ּׁ ַשת ַהגּ וּף ִמ ּ ִל ַּט ּ ֵמא‬
‫ֲעוֹן ַ‪ְ ׁ ‬ש ָמה" )ויקר‪ ‬כב‪ ,‬טז(‪ֶ ,‬ת ַע ְצ ָמם; ַּכיּוֹצֵא בּ וֹ‪" :‬וַיִּ ְקבּ ֹר‬
‫ְו ָק ַבע ז ְַמן לַ ּ ַמ ְק ִר ִיבין‪ַ ,‬מה ְּק ֵר ִבין ִה ְכ ׁ ִשיר ׁ ְש ִמי‪ִ‬י ִ‬
‫וּמ ּׁ ְש ִמי‪ִ‬י‬ ‫לְ ֵמ ִתים‪:‬‬
‫אֹתוֹ ַב ּגַי" )דברים לד‪ ,‬ו(‪ ,‬הוּא ָק ַבר ֶ‪‬ת ַע ְצמוֹ‪:‬‬
‫לְאה‪:‬‬
‫וּמ ּׁ ְש ִמי‪ִ‬י ו ָָה ָ‬ ‫לְאה‪ַ ,‬ף ַמ ְק ִר ִיבין ׁ ְש ִמי‪ִ‬י ִ‬ ‫ו ָָה ָ‬

‫‪initial decision to become a nazirite. The nazir-‬‬
‫‪ite undertook his naziriteship out of a desire to‬‬
‫‪sanctify himself for a limited amount of time.‬‬
‫‪Since he became impure, he must start anew,‬‬
‫‪extending the period of his naziriteship. It is pos-‬‬
‫‪sible that at this stage he regrets his vow, and‬‬
‫‪no longer retains his original intention of sanc-‬‬
‫‪tification. His abstinence therefore no longer‬‬
‫‪DISCUSSION‬‬
‫‪serves its intended purpose, and requires atone-‬‬ ‫‪:12 | And the first days shall be void: The‬‬
‫‪ment. This concept is expressed in the words of‬‬ ‫‪Talmud relates the story of Queen Helene, who‬‬
‫‪Rabbi Elazar HaKappar: With what soul did the‬‬ ‫‪vowed to be a nazirite for seven years. However,‬‬
‫‪nazirite sin? Rather, he sinned by the distress he‬‬ ‫‪toward the conclusion of that period she be-‬‬
‫‪caused himself by abstaining from wine (Ta’anit‬‬ ‫‪came impure and had to start her naziriteship‬‬
‫‪a). According to this interpretation, the verse‬‬ ‫‪anew (Nazir 9b).‬‬
‫‪would be rendered: He shall atone for him, for‬‬
‫‪that which he sinned with regard to his person.‬‬
 Examples of Rabbi Steinsaltz’s clarity

Book of Numbers | Chapter 12 | Behaalotekha

Moses does not have to deal only with the burden of leadership of the entire nation. In the
Moses and His Siblings’ Criticism upcoming passage, he is confronted by negative personal comments about him that are
NUMBERS 12:116 uttered by his older siblings, Miriam and Aaron. It is specifically in light of this criticism by
his own family members that God expresses His most direct and exalted praise of Moses,
and mentions his uniqueness among humankind. Due to his great humility, Moses is not sensitive to critique, but God zealously defends Moses’ honor.
The Torah also relates the punishment meted out to Miriam, who began the slanderous discussion about Moses. Later, the nation would be
commanded to remember this event for future generations in order to internalize how serious a sin slander is. Although slander is not punishable in
court, its consequences can be extremely destructive.

12 1 Miriam and Aaron spoke against Moses, at Miriam’s ini-
tiative, with regard to the Kushite woman whom he had
married; for he had married a Kushite woman,D Tzipora
the Midyanite.38 It is possible that the Midyanites, who were
nomads, mixed with other peoples.39 It is also possible that
the face of the earth. Moses did not demand special status or
extra rights; he saw himself simply as a servant and messenger
of God who was transmitting His word and His Torah.44
4 The Lord said suddenly to Moses, to Aaron, and to Miriam:

m
Go out the three of you, together, to the Tent of Meeting.
Tzipora was called Kushite because the Kushites were known The three of them went out.

le
for their black skin and Tzipora’s skin was darker than usual 5 The Lord descended in a pillar of cloud, and stood at the en-

sa
among the Israelites, whose skin color was a light brown.40 trance of the Tent. He called Aaron and Miriam and both of
Although she was Moses’ wife, Moses had separated from her them came out from the Tent and moved closer to the cloud.

ru
and refrained from marital relations in order to commune with 6 He said: Hear now My words: Even if your prophet is truly
God in the Tabernacle.41 a prophet of the Lord, as you are, I will nonetheless reveal

Je
2 They said: Was it only with Moses that the Lord spoke; Myself to him indirectly, in a vision that must be deciphered,
is w
didn’t he speak with us as well? Since we are also prophets, we or in a dream I will speak to him. Regular prophets do not
rs
bl vie

do not see what right Moses has to act in this way with regard to hear My words while they are fully conscious, but rather while
his wife. Moses married Tzipora, her father later brought her to in a deep trance.
he
Pu pre

the Israelite camp from Midyan, and yet Moses is ignoring her. 7 Not so My servant Moses,D who is different from you and from
This was a private conversation between Miriam and Aaron, all other prophets; in all My house he is the most trusted, so
but the Lord heard.42 much so that I speak with him on a regular basis.
re ple

3 The fact that Miriam and Aaron spoke about Moses in third 8 Mouth to mouth I will speak with him, in a direct manner,
person indicates that they were not directly addressing Moses. unlike the visions of other prophets from which they deduce
However, it is possible that they would not have minded if he the presence of God; and a clear vision that is not in riddles
Ko m

had heard about their conversation, and perhaps they even in- that require interpretation; and the image of the Lord he will
n
Sa

tended for him to hear about it, thereby sending him an indirect
message. It is possible that Moses heard and did not respond.43
However, the verse testifies that even if Moses had been present
when this conversation was taking place he would not have re-
sponded or have been insulted due to his great humility: And
the man Moses was very humble,D more than any person on
behold.D That being the case, why did you not fear to speak
against My servant, against Moses? How do you dare to
equate yourselves to Moses and to criticize his conduct?
9 The wrath of the Lord was enflamed against them and He
departed.

12:1 | He had married a Kushite woman:
Some have identified this woman as some-
one other than Tzipora. It is related in some
midrashim that when Moses initially fled from
Pharaoh, he spent time in Kush before arriving
in Midyan, where he eventually married Tzipora.
In Kush he had married a woman, perhaps
the queen of Kush herself. According to these
opinions, Miriam and Aaron spoke about the
fact that this matter had not been closed (see
Targum Yerushalmi; Ibn Ezra; Rashbam; Yalkut
Shimoni, Shemot 6).
DISCUSSION
12:3 | And the man Moses was very humble:
The fact that Moses was so humble does not
mean that he did not value or appreciate his
position, rather Moses felt that he was merely
doing his job. Consequently, it would never
have occurred to him that because of his status
he was immune from critique or that he had
extra rights. This is because humility consists of
an awareness of one’s status unaccompanied by
feelings of superiority. The greater the individ-
ual is, the more he views himself as insignificant
compared to that which is above him, rather
than measuring himself by those beneath him.
12: | My servant Moses: There are several
other instances when Moses is called the ser-
vant of the Lord, as in the next verse (see also
Exodus 4:; Joshua :5). This depiction ex-
presses not only Moses’ subservience to God,
but also his closeness, much like the expression
“the king’s servant” (see II Samuel :9; II Kings
5:; Jeremiah :7–). Archeological excava-
tions have uncovered beautiful signet rings
containing the words “servant of the king,” or
“servant of King so-and-so,” indicating a lofty
social status. The term, “servant of the Lord” is
 Samples of explanatory scientific notes

Book of Exodus | Chapter 1 | Beshalah

no decisions on our own; we are only messengers of God, and
you are subject to His direct supervision.
8 Moses said: You will be convinced of God’s providence with
the Lord giving you meat to eat in the eveningD and bread
in the morning to be satiated, with the Lord hearing your
complaints that you bring against Him, then what are we?
Your complaints are not against us, but against the Lord.
9 Moses said to Aaron: Say to the entire congregation of the
children of Israel: Approach before the Lord, as He has
heard your complaints.
10 And it was, as Aaron spoke to the entire congregation of the
children of Israel, that they turned toward the wilderness,
and behold, the glory of the Lord appeared in a cloud.
a portion.26 As they did not know what it was, Moses said to
them: It is the bread that the Lord has given you for eating
throughout your journey.
16 This is the matter that the Lord has commanded: Gather
from it, each man according to his eating; an omer, a dry
measure greater than two liters, for a person, according to the
number of your people, you shall each take for whomever is
in his tent. God will provide every person the same measure.
17 The children of Israel did so, and they gathered the manna
that was scattered on the surface of the ground; some diligent
or greedy people took more, and some, who were slower or
less interested, took less.
18 But they measured it with an omer measure after gathering

m
Sixth 11 The Lord spoke to Moses, saying: it in all their different vessels, and they found that he who

le
aliya 12 I have heard the complaints of the children of Israel. Speak took more did not have excess, and he who took less did
to them, saying: In the afternoon you shall eat meat, and in

sa
not lack; all their different vessels held the same measure per
the morning you shall be sated with bread, and you shall person. Each gathered according to his eating. Already from

ru
know that I am the Lord your God. the gathering of this food, it became apparent that it was an un-
13 Indeed, it was in the evening that the quailsB came up and natural substance.

Je
covered the camp, and in the morning there was a layer of 19 Moses said to them: The manna collected in the morning
is w
dew around the camp. In is meant to be consumed throughout the day, but no later.
rs
bl vie

springtime in the desert, Therefore, no man may leave from it until morning.
formation of a layer of dew 20 But they did not heed Moses; people left from it until the
he

around the camp at night is morning. As can be found in any large group, there were some
Pu pre

a natural phenomenon. who were averse to any authority imposed upon them. Perhaps
14 When the morning sun it was these individuals who refused to heed the instructions
warmed the air, the layer of of Moses. However, it is possible that people left some of their
re ple

dew lifted and behold, the manna overnight because they were not told that the manna
Israelites found that on the Quail would fall again the next day; they were therefore worried they
Ko m

surface of the wilderness would have no food. And it, the manna, became infested with
n
Sa

there lay a fine, grainy substance; alternatively, this may be
translated to mean that it was a fine substance that dissolved
easily.23 It was fine as the frost on the earth, but it was clear
that this was not frost.
15 The children of Israel saw it, and they said one to another:
What [man] is it?24 Others would translate: It is food,25 or: It is
worms and reeked; and Moses became angry with them for
disregarding his instructions, and in the process, disgracing the
manna, a miraculous gift from God. Here, yet another extraor-
dinary property of the manna was revealed. Normally, worms
do not appear in food within a matter of hours, and the process
of decomposition takes longer.27

BACKGROUND
1:13 | Quails: The common quail,
Coturnix coturnix, is a small bird from the
pheasant family. Its body is small and
round, reaching a length of up to  cm
and a weight of about  g. At the end
of the summer this species engages in
a mass migration from central and east-
ern Europe, via the coast of Turkey, to
the northern Sinai Peninsula and east-
ern Egypt, traveling about  km in a
single night. They arrive exhausted from
this long flight, and can be gathered
easily by hand. The appearance of the
quail was not in itself miraculous; the
miracle was in the precise timing of this
natural phenomenon in a manner that
allowed for an immediate fulfillment of
a promise to the children of Israel.
DISCUSSION
1:8 | With the Lord giving you meat to eat in the evening:
God was not quoted above as promising meat, but Moses would
not have introduced such a promise on his own. Rather, God re-
vealed to Moses more than what is reported in the Torah. In gen-
eral, whenever the Torah states: And the Lord spoke to Moses, the
Torah does not record the entirety of God’s statement to Moses.
Rather, it records only the content intended to be written. God said
much to Moses that is not written explicitly in the Torah, some of
which was transmitted orally by Moses afterward.
 ‫‪Samples of explanatory scientific notes‬‬

‫ספר שמות | פרק טז | בשלח‬

‫שר ֶל ֱֽא ֗כֹל ו‪ֶ ‬ל ֶ֤חם ַּב ּ֙ב ֶֹק ‪‬ר ִל ‪ׂ ‬ש ּ֔ב ‪ֹ‬ﬠ ִּב ׁ ‪‬ש ֤מ ‪ֹ‬ﬠ‬ ‫ֹאמר מ ׁ ֗ ֶֹשה ‪ּ‬ב ֵ ֣תת יהו ‪‬ה ָל ֶ֨כם ָּב ֶ֜ﬠ ֶרב ָּב ָ ׂ ֣‬ ‫וַ יּ֣ ֶ‬ ‫ח‬

‫ֹא‪‬ﬠ ֵל֥ינ ּו ‪‬ת ֻל ּֽנ ֵֹת ֶיכ֖ם ִּכ֥י‬ ‫ר‪‬א ֶּ ֥תם ַמ ִּלינִ ֖ם ָﬠ ָל֑יו ו‪ ‬נַ ‪֣‬חנ ּו ָ֔מה ֽל ָ‬ ‫ת‪‬ת ֻל ּ֣נ ֵֹת ֶ֔יכם ֲא ׁ ֶש ַ‬ ‫יהו ‪‬ה ֶא ‪ּ‬‬
‫‪‬ﬠ ַדת‪ּ ‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵ ֔אל ִק ‪‬ר ֖ב ּו ִלפ‪ ‬נֵ ֣י‬ ‫ל‪‬כ ֲ‬ ‫ל‪‬א ֲה ֔רֹן ֱא ֗מֹר ֶ ֽא ּ‪‬‬ ‫ֹאמר מ ׁ ֶֹש ‪‬ה ֶ ֽא ַ ֽ‬ ‫ַﬠל‪‬יהוֽ ה׃ וַ יּ֤ ֶ‬ ‫ט‬

‫ל־ﬠ ַ ֣דת ‪ּ‬בנֵ ֽי־יִ ‪ׂ ‬ש ָר ֵ ֔אל וַ יִּ פ‪ ‬נ֖ ּו‬ ‫ל־כ ֲ‬ ‫יהו֑ ה ִּכ֣י ׁ ָש ַ֔מע ֵ ֖את ‪ּ‬ת ֻל ּֽנ ֵֹת ֶיכֽם׃ וַ י‪ִ֗ ‬הי ּ‪‬כ ַד ֵּב֤ר ַ ֽא ֲהרֹ ‪‬ן ֶא ּ‪‬‬ ‫י‬

‫ל־ה ִּמ ‪‬ד ָּב֑ר ו‪ִ ‬ה ֵּנ ‪‬ה ‪ּ‬כ ֣בוֹד יהו֔ ה נִ ‪‬ר ָא֖ה ֶּב ָֽﬠנָ ֽן׃‬ ‫ֶא ַ‬
‫ש ָר ֵא ֒ל דַּ ֵּ֨בר ֲא ֵל ֶ֜הם ששי‬ ‫ת‪‬תלוּנּ ֹ֮ת ‪ּ‬בנֵ ֣י יִ ‪ׂ ‬‬ ‫אמֹר׃ ׁ ָש ַ֗מ ‪‬ﬠ ִּתי ֶא ‪ּ‬‬ ‫ֹשה ֵּל ֽ‬ ‫וַ י‪ַ ‬ד ֵּב֥ר יהו֖ ה ֶאל‪‬מ ׁ ֶ ֥‬ ‫יא‬
‫יב‬

‫‪m‬‬
‫ּ‪‬ל ֶ֑חם ִו ַֽיד ‪‬ﬠ ֶּ֕תם ִּכ֛י ֲא ִנ֥י יהו֖ ה‬ ‫ֹאכ ֣ל ּו ָב ֔ ָ ׂשר ו ַּב ּ֖ב ֶֹקר ִּת ‪ׂ ‬ש ‪ּ‬בעו ָ‬ ‫אמֹר ֵּב֤ין ָה ַֽﬠ ‪‬ר ַּ֙ביִ ‪‬ם ּֽת ‪‬‬ ‫ֵל ֗‬

‫‪le‬‬
‫ֽמ ֲחנֶ ֑ה ו ַּב ּ֗ב ֶֹקר ָהֽי‪ָ ‬ת ‪‬ה ׁ ִש ‪‬כ ַב֣ת‬ ‫ֱא ֽל ֵֹה ֶיכֽם׃ וַ י‪֣ ִ ‬הי ָב ֶ֔ﬠ ֶרב וַ ַּ ֣ת ַﬠל ַה ּ ‪‬שׂ ָ֔לו וַ ‪ּ‬ת ַכ֖ס ֶא ַ‬
‫ת־ה ַּ ֽ‬

‫‪sa‬‬
‫יג‬

‫ל־פנֵ ֤י ַה ִּמ ‪‬ד ָּב ‪‬ר דַּ ֣ ק ‪‬מ ֻח ‪‬ס ּ ֔ ָפס דַּ ֥ ק‬ ‫ַה ּ ָ֔טל ָס ִ ֖ביב ַל ַּ ֽֽמ ֲחנֶ ֽה׃ וַ ַּ ֖ת ַﬠל ׁ ִש ‪‬כ ַב֣ת ַה ּ ָט֑ל ו‪ִ ‬ה ֞ ֵּנה ַﬠ ּ ‪‬‬

‫‪ru‬‬
‫יד‬

‫‪Je‬‬
‫ל־א ִחי ‪‬ו ָ ֣מן ֔הוּא ִּכ֛י ֥ל ֹא‬ ‫֤יש ֶא ָ‬ ‫ֹאמ ֜ר ּו ִא ׁ‬‫ל־ה ָ ֽא ֶרץ׃ וַ יִּ ‪‬ר ֣א ּו ‪‬בנֵ ֽי־יִ ‪ׂ ‬ש ָר ֵ ֗אל וַ יּ֨ ‪‬‬ ‫ַּכ ּ‪‬כפ֖ ֹר ַﬠ ָ‬ ‫טו‬
‫‪is w‬‬

‫ֹאמר מ ׁ ֶֹש ‪‬ה ֲא ֵל ֶ֔הם ֣הוּא ַה ֶּ֔ל ֶחם ֲא ׁ ֨ ֶשר נָ ַת֧ן יהו֛ ה ָל ֶכ֖ם ‪‬ל ‪‬א ‪‬כ ָלֽה׃‬ ‫ה־הוּא וַ יּ֤ ֶ‬ ‫יָ ‪ֽ‬ד ֖ﬠ ּו ַמ ֑‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫שר צִ ָ ּו֣ה יהו֔ ה ִל ‪‬ק ֣ט ּו ִמ ֶּ֔מנּ ּו ִ ֖א ׁיש ‪‬לפִ ֣י ‪‬א ‪‬כ ֑לוֹ ֣ﬠ ֶֹמר ַל ֻ ּג ‪‬ל ֗ ּג ֶֹלת ִמ ‪‬ס ּ ַפ ‪‬ר‬ ‫זֶ ֤ה ַהדָּ ָב ‪‬ר ֲא ׁ ֶ ֣‬
‫‪Pu pre‬‬

‫טז‬

‫ּ־כ֖ן ‪ּ‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵא֑ל וַ ֽיִּ ‪‬ל ‪‬ק ֔ט ּו ַה ַּמ ‪‬ר ֶּב֖ה‬ ‫שר ‪ּ‬ב ‪‬א ‪ֽ‬ה ֖לוֹ ִּת ‪ּ ‬קחוּ׃ וַ יַּ ֲֽﬠשׂ ו ֵ‬ ‫נַ פ‪֣ ׁ ‬ש ֵֹת ֶ֔יכם ִ ֛א ׁיש ַל ֲֽא ׁ ֶ ֥‬ ‫יז‬
‫‪re ple‬‬

‫ו‪ַ ‬ה ַּמ ‪‬מ ִ ֽﬠיט׃ וַ יָּ ֣מֹדּ ּו ָב ֔ע ֶֹמר ו‪֤ ‬ל ֹא ֶה ‪‬ﬠדִּ י ‪‬ף ַה ַּמ ‪‬ר ֶּ֔בה ו‪ַ ‬ה ַּמ ‪‬מ ִﬠ֖יט ֣ל ֹא ֶה ‪‬ח ִ ֑סיר ִ ֥א ׁיש ‪‬ל ִפֽי־‬ ‫יח‬
‫‪Ko m‬‬

‫ֹא־ש ‪ֽ‬מ ֣ﬠ ּו ֶאל־‬ ‫ד־ב ֶֹקר׃ ו‪ ‬ל ׁ ָ‬ ‫ל־יוֹתר ִמ ֶּמ֖נּ ּו ַﬠ ּֽ‬ ‫ֹאמר מ ׁ ֶֹש֖ה ֲא ֵל ֶה֑ם ִ ֕א ׁיש ַא ֵ ֥‬ ‫‪‬א ‪‬כ ֖לוֹ ָ‪ ‬קטוּ׃ וַ יּ֥ ֶ‬ ‫יט‬
‫‪n‬‬
‫‪Sa‬‬

‫כ‬
‫ֹשה׃‬ ‫ד‪‬ב ֶֹקר וַ ָ ֥יּ ֻרם ּֽת ָוֹל ִﬠ֖ים וַ ‪‬יִּב ַא ׁ֑ש וַ יִּ ‪‬קצ֥ ֹף ֲﬠ ֵל ֶה֖ם מ ׁ ֶ ֽ‬ ‫נָש֤ים ִמ ֶּ֙מנּ ּ‪‬ו ַﬠ ּ֔‬ ‫יּוֹתר ּו ֲא ׁ ִ‬ ‫מ ׁ ֗ ֶֹשה וַ ִ֨‬
‫רש״י‬
‫טו ׀ ָמן הוּא‪ֲ .‬ה ָכ‪ַ‬ת ָמזוֹן הוּא‪ְּ ,‬כמוֹ‪” :‬וַיְ ַמן לָ ֶ‪‬ם ַה ּ ֶמלֶ ךְ " )דני‪‬ל‬ ‫ִיח ּה‬ ‫פוֹפ ֶר‪ֶ ׁ ‬של ֵ ּביצָ‪ַ ‬טל ו ְִ‪ְ ‬ס ּ‪ֹ‬ם ֶ‪‬ת ּ ִפ ָיה ו ְַ‪ָ ּ ‬‬ ‫ִאם ּ ְ‪ַ ‬מ ּלֵא ׁ ְש ֶ‬ ‫ח ׀ ָּב ָ ׂשר ֶל ֱאכֹל‪ְ .‬ול ֹא לִ ְ ׂשבּ ‪ֹ‬ע‪ ,‬לִ ּ ְמ ָדה ּ‪ָ ‬וֹרה ֶ ּד ֶרךְ ֶ‪ֶ ‬רץ ׁ ֶש ֵאין‬
‫א‪ ,‬ה(‪ִּ :‬כי ‪ֹ ‬א ְיָדע ּו ַמה הוּא‪ֶ ׁ .‬שיִּ ְק ָר‪‬וּהוּ ִ ּב ׁ ְשמוֹ‪:‬‬ ‫ַ ּב ַח ּ ָמה‪ִ ,‬הי‪ ‬עוֹלָ ‪ֵ ‬מ ֵאלֶ ָיה ָ ּב ֲא ִויר‪ְ .‬ו ַרבּ ֵוֹתינוּ ָ ּד ְר ׁשוּ ׁ ֶש ַה ַּטל‬ ‫‪‬וֹריד לֶ ֶחם ַ ּבבּ ֶֹקר ָוּב ָ ׂשר‬‫וּמה ָר ָ‪‬ה לְ ִ‬ ‫אוֹכלִ ין ָ ּב ָ ׂשר לָ שׂ ַֹבע‪ָ .‬‬
‫ְ‬
‫גַל‪ַ ‬ה ּ ָמן‪ְ ,‬ו ָר‪‬וּ‬ ‫עוֹלֶ ‪ִ ‬מן ָה ָא ֶרץ‪ְ .‬ו ַכ ֲעלוֹת ׁ ִש ְכ ַבת ַה ַּטל ִ‪ָ ּ ְ ‬‬ ‫ָ ּב ֶע ֶרב? לְ ִפי ׁ ֶש ַה ּ ֶל ֶחם ׁ ָש ֲאלוּ ַּכ‪ֹ‬גֶ ן‪ֶ ׁ ,‬ש ִאי ֶ‪ְ ‬פ ׁ ָשר לוֹ ָ‬
‫לָא ָדם ְ ּבל ֹא‬
‫טז ׀ ע ֶֹמר‪ֵ ׁ .‬שם ִמ ָ ּדה‪ִ :‬מ ְס ּ ַפר נַ פְ ׁש ֵֹת ֶיכם‪ְּ .‬כ ִפי ִמ ְ‪‬יַן ְ‪ָ ‬פ ׁשוֹת ׁ ֶש ׁיֵּש‬
‫גֻל‪ ,‬ו ְֵאין דּ ֶוֹמה‬ ‫ו ְִה ּ‪ַ ֵ‬על ּ ְפ‪ֵ‬י ַה ּ ִמ ְד ָ ּבר ָ ּד ָבר ַ ּדק‪ְ ,‬מ ֻח ְס ּ ָפס — ְמ ּ ֶ‬ ‫לֶ ֶחם‪ָ ֲ ,‬בל ָ ּב ָ ׂשר ׁ ָש ֲאלוּ ׁ ֶש ּל ֹא ַּכ‪ֹ‬גֶ ן‪ֶ ׁ ,‬ש ַה ְר ֵ ּבה ְ ּב ֵהמוֹת ָהיוּ לָ ֶ‪‬ם‪,‬‬
‫לְא ׁיש ְ ּב ָא ֳהלוֹ ּ ִ‪ְ ‬קחוּ‪ ,‬ע ֶֹמר לְ ָכל ּגֻלְ ּגֹלֶ ‪:‬‬
‫ִ‬
‫לוּס ְק ָמא"‬ ‫”ח ִפ ָיסה ְוּד ְ‬ ‫”מ ֻח ְס ּ ָפס" לְ ׁשוֹן ֲ‬ ‫לוֹמר ְ‬ ‫לוֹ ַ ּב ּ ִמ ְק ָר‪ .‬ו ְׁיֵש ַ‬ ‫יכךְ ָ‪ַ ‬ן לָ ֶ‪‬ם ִ ּב ׁ ְש ַעת‬
‫ְועוֹד ׁ ֶש ָהיָה ֶ‪ְ ‬פ ׁ ָשר לָ ֶ‪‬ם ְ ּבל ֹא ָ ּב ָ ׂשר‪ ,‬לְ ִפ ָ‬
‫יז ׀ ַה ַּמ ְר ֶּבה וְ ַה ַּמ ְמ ִﬠיט‪ׁ .‬יֵש ׁ ֶש ּ ָל ְקטוּ ַה ְר ֵ ּבה ו ְׁיֵש ׁ ֶש ּ ָל ְקטוּ ְמ ַעט‪,‬‬ ‫ׁ ֶש ִ ּבלְ ׁשוֹן ִמ ׁ ְש‪ְּ ;ָ‬כ ׁ ֶש ִ ּ‪ּ ְ ‬ג ּ ַָל‪ִ ‬מ ּׁ ִש ְכ ַבת ַה ָּטל ָר‪‬וּ ׁ ֶש ָהיָ ה ָ ּד ָבר‬ ‫ט ַֹרח ׁ ֶש ּל ֹא ַּכ‪ֹ‬גֶ ן‪ֲ :‬א ׁ ֶשר ַא ֶּתם ַמ ִּלינִ ם ָﬠ ָליו‪ֶ .‬ת ָה ֲא ֵח ִרים‬
‫וּמצְאוּ‬‫וּכ ׁ ֶש ָ ּבאוּ לְ ֵב ָי‪‬ם ָמ ְדדוּ ָ ּבע ֶֹמר ִ‪ׁ ‬יש ִ‪ׁ ‬יש ַמה ּׁ ֶש ּ ָל ְקטוּ‪ָ ,‬‬ ‫ְ‬ ‫ַ ּדק ְמ ֻח ְס ּ ָפס ְ ּבתוֹכוֹ ֵ ּבין ׁ ְש ּ ֵתי ׁ ִש ְכבוֹת ַה ַּטל‪ .‬וְאוּ‪ְְ ‬קלוֹס ּ ִ‪ְ ‬ר ֵ ּגם‪:‬‬ ‫לוֹנ‪ִ‬ים‪:‬‬‫ַה ּׁש ְוֹמ ִעים ֶ‪ֶ ְ ‬כם ִמ ְת ְ‬
‫ׁ ֶש ַה ּ ַמ ְר ֶ ּבה לִ לְ קֹט ל ֹא ֶה ְע ִ ּדיף ַעל ע ֶֹמר לַ ּגֻלְ ּגֹלֶת ֲ‪ֶ ׁ ‬שר ְ ּב ָא ֳהלוֹ‪,‬‬ ‫”מ ְחשׂ ֹף ַה ּ ָל ָבן" )בר‪‬שי‪ ‬ל‪ ,‬לז(‪ַּ :‬כ ְּכפֹר‪.‬‬ ‫”מ ֻק ּ ַלף"‪ ,‬לְ ׁשוֹן ַ‬ ‫ְ‬
‫ט ׀ ִק ְרבוּ‪ .‬לַ ּ ָמקוֹם ׁ ֶש ֶה ָע ָ‪‬ן יָ ַרד‪:‬‬
‫ו ְַה ּ ַמ ְמ ִעיט לִ לְ קֹט ל ֹא ָמצָא ָח ֵסר ֵמע ֶֹמר לַ ּגֻלְ ּגֹלֶ ‪ְ ,‬וזֶהוּ ֵנס‬ ‫”כ ַא ְב‪ֵ‬י גִ ר" )ישעיה‬ ‫”ד ְע ַדק ְּכגִיר"‪ְּ ,‬‬ ‫ְּכפוֹר — גליד״‪ּ ְ ‬בלַ ַעז‪ּ ַ .‬‬
‫ּגָדוֹל ׁ ֶש ַ ּ‪ֲ ‬ﬠ ָ ׂשה בּ וֹ‪:‬‬ ‫”ה ּגִיר‬ ‫כז‪ ,‬ט(‪ ,‬וְהוּא ִמין צֶ ַבע ׁ ָשחוֹר ִּכ ְד ָ‪ְ ‬מ ִר ַי‪‬ן ַ ּג ֵ ּבי ִּכ ּסוּי ַה ָ ּדם‪ַ :‬‬ ‫יג ׀ ַה ּ ְ ׂש ָלו‪ִ .‬מין עוֹף‪ ,‬ו ׁ ְָש ֵמן ְמאֹד‪ָ :‬היְ ָתה ׁ ִש ְכ ַבת ַה ּ ָטל‪ַ .‬ה ַּטל‬
‫”ד ְע ַדק ְּכגִיר ִּכגְלִ ָיד‪ַ ‬על ַ‪ְ ‬ר ָעא"‪,‬‬ ‫ו ְַהזַּ ְר‪ִ‬יךְ " )חולין פח ע״ב(‪ּ ַ .‬‬ ‫”וּב ֶר ֶד‪ַ ‬ה ַּטל"‬‫‪‬וֹמר‪ְ :‬‬ ‫ׁש ֵוֹכב ַעל ַה ּ ָמן‪ְ ,‬וּב ָמקוֹם ַ‪ֵ ‬חר הוּא ֵ‬
‫נָשים‪ּ ָ .‬ד ָ‪‬ן ו ֲַא ִב ָירם‪ :‬וַ יָּ ֻרם ּת ָוֹל ִﬠים‪ .‬לְ ׁשוֹן ִר ּ ָמה‪:‬‬ ‫כ ׀ וַ ִ‬
‫יּוֹתר ּו ֲא ׁ ִ‬ ‫רוּשוֹ‪ּ ַ ,‬‬
‫”דק‬ ‫ַ ּדק ָהיָה ְּכגִיר ו ְׁש ֵוֹכב ֻמגְלָ ד ְּכ ֶק ַרח ַעל ָה ָא ֶרץ‪ְ .‬ו ֵכן ּ ֵפ ׁ‬ ‫יוֹרד ַעל ָה ָא ֶרץ ו ְַה ּ ָמן ֵ‬
‫יוֹרד ָעלָ יו‬ ‫וְגוֹ׳ )במדבר י‪ ,‬ט(‪ַ ,‬ה ַּטל ֵ‬
‫וַ ְיִּב ַא ׁש‪ֲ .‬ה ֵרי זֶה ִמ ְק ָר‪ָ ‬הפוּךְ ‪ֶ ׁ ,‬ש ִ ּב ּ ְ‪ִ ‬ח ּ ָל‪ִ ‬ה ְב ִא ׁיש וּלְ ַב ּסוֹף‬ ‫וּמ ֻח ָ ּבר ִּכגְלִ יד‪ּ ַ .‬‬
‫”דק" טינבי״ש ְ ּבלַ ַעז‪,‬‬ ‫לוּש ְ‬ ‫טוּח ָק ׁ‬ ‫ַּכ ְּכפֹר"‪ָ ׁ ,‬ש ‪‬‬ ‫ְיוֹרד ַטל ָעלָ יו‪ ,‬ו ֲַה ֵרי הוּא ְּכ ֻמ ּ‪ָ‬ח ְ ּב ֻק ְפ ָסא‪:‬‬
‫וְחוֹ ֵזר ו ֵ‬
‫ִה ְ‪‬לִ ‪‬יע‪ְּ ,‬כ ִע‪ְ‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ְ ” :‬ול ֹא ִה ְב ִא ׁיש ְו ִר ּ ָמה ל ֹא ָהיְ ָ‪‬ה בּ וֹ"‬
‫וּ'כגִיר' ׁ ֶש ּ ִ‪ְ ‬ר ֵ ּגם ‪‬וּ‪ְְ ‬קלוֹס‪,‬‬ ‫ׁ ֶש ָהיָה ַמגְלִ יד ּגֶלֶ ד ַ ּדק ִמ ּ ְל ַמ ְעלָ ‪ְ .‬‬
‫יעים‪:‬‬‫)ל‪‬לן פסוק כד(‪ְ ,‬ו ֵכן ֶ ּד ֶרךְ ָּכל ַה ּ ַמ ְ‪‬לִ ִ‬ ‫יד ׀ וַ ַּת ַﬠל ׁ ִש ְכ ַבת ַה ּ ָטל‪ְּ .‬כ ׁ ֶש ַה ַח ּ ָמה ַ‬
‫זוֹר ַח‪ ‬עוֹלֶ ‪ַ ‬טל ׁ ֶש ַעל‬
‫ּת ֶוֹס ֶפת הוּא ַעל לְ ׁשוֹן ָה ִע ְב ִרי‪ ‬ו ְֵאין לוֹ ּ ֵ‪ָ ‬בה ַ ּב ּ ָפסוּק‪:‬‬
‫ַה ּ ָמן לִ ְק ַר‪‬ת ַה ַח ּ ָמה ְּכ ֶד ֶרךְ ַטל עוֹלֶ ‪ ‬לִ ְק ַר‪‬ת ַח ּ ָמה‪ַ ,‬ף‬
 Samples of explanatory scientific notes

Book of Exodus | Chapter 2 | Teruma

Parashat
Teruma
This parasha and the following one, Parashat Tetzaveh, are part of
The Commandments to Construct and Consecrate one extended speech in which God instructs Moses in detail how
the Tabernacle and Its Utensils to construct the Tabernacle and its various utensils, and how to
consecrate Aaron and his sons as priests to serve therein. These
instructions were given to Moses during the forty days and forty
nights that he was on Mount Sinai, as was stated in the last verse of the previous parasha.
The Tabernacle is the site of divine revelation and is constructed in the form of a human home. The vessels of the Tabernacle correspond to the basic
furniture of a home: a bed or chair, a lamp, and a table. The ark corresponds to a bed or chair; the table represents a table for eating, as the showbread

m
was placed on it; and the candelabrum serves as a lamp that provides light inside.

le
The construction of the Tabernacle entailed using a wide range of both expensive and inexpensive

sa
The Call for Donations materials. Each Israelite was asked to donate some material on the list, in accordance with his means
EXODUS 25:19 and personal level of generosity. Although some of the expenses for the construction of the Tabernacle

ru
were collected in equal amounts from all Israelites in the form of a tax, this was not the primary source of
funding for the construction. For the most part, the Tabernacle was constructed using donations that were given freely, through the goodwill of the

Je
people.
is w
rs
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25 1 The Lord spoke to Moses, saying:D scarlet wool,B colored bright red with a dye extracted from cer-
2 Speak to the children of IsraelD and command them that they
he

tain insects. And in addition to threads of dyed sheep’s wool,

Pu pre

shall collect for Me, on My behalf,1 a gift; from every man the people should take fine, clean linen [shesh], a word derived
whose heart pledges you shall collect My gift. This is a dona- from Egyptian, and thicker, woven goat hair.
tion, not a tax, and the specific amount that is donated depends 5 And materials for the roofs and the walls: rams’ hides from
re ple

on the generosity of the individual. which the hair has been removed and dyed red, and tahashB
·
3 This is the gift that you shall collect from them. Since the hides, and boards of acacia wood,B
donations were to be used for the construction of the
Ko m

Tabernacle, only certain metals could be donated: gold, silver,

n
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and bronze. Other metals that the children of Israel possessed

in the wilderness were not needed.2
4 And fabrics: sky-blue wool,B colored a deep blue with dye ex-
tracted from the blood of a certain species of snail; and wool
dyed purpleB or some reddish color. The dye used to make
this color, which was also extracted from various snails, was Ram Gum arabic tree
very expensive, and in many places symbolized nobility. And

Dugong
Murex trunculus, source of Murex brandaris, source of
sky-blue dye purple dye 6 oil suitable for the lighting of the candelabrum, spices used
for the anointing oil and for the incense of the spices.
 Samples of explanatory scientific notes

‫ספר שמות | פרק כה | תרומה‬

‫פרשת‬

‫תרומה‬
‫ּתרו ָּמ֑ה ֵמ ֵא֤ת יח‬ ‫ּ־לי‬ ֖ ִ ‫קחו‬ ִ‫ י‬‫ ׂש ָר ֵ ֔אל ו‬ ִ‫ל־בנֵ ֣י י‬
ּ ‫ר ֶא‬ ‫אמֹר׃ דַּ ֵּב‬ ֽ ‫ֹשה ֵּל‬ ֥ ֶ ׁ ‫ ַד ֵּב֥ר יהו֖ ה ֶאל־מ‬‫וַ י‬ ‫א‬
‫ב‬ ‫כה‬
‫ק ֖ח ּו‬ ‫שר ִּת‬ ֥ ֶ ׁ ‫ּתרו ָּ֔מה ֲא‬ ‫ ַה‬‫ זֹאת‬‫ת ֽרו ָּמ ִ ֽתי׃ ו‬‫ת‬ ּ ‫ק ֖ח ּו ֶא‬ ‫ ֶב֣נּ ּו ִל ּ֔בוֹ ִּת‬ּ‫שר יִ ד‬ ֣ ֶ ׁ ‫יש ֲא‬
 ׁ ‫ל־א‬
ִ ‫כ‬ּ ‫ג‬

‫ ע ֹ֨רֹת‬‫ ִﬠ ִזּֽים׃ ו‬‫ש ׁש ו‬ ֥ ֵ ׁ ‫תוֹל ַ֥ﬠת ׁ ָשנִ ֖י ו‬

ַ ‫ר ָ ּג ָ ֛מן ו‬ ‫ ַא‬‫ּת ֵכ ֶ֧לת ו‬ ‫ ֽח ׁ ֶֹשת׃ ו‬‫ֵ ֽמ ִא ָּ ֑תם זָ ָה֥ב וָ ֶכ ֶ֖סף וּנ‬ ‫ד‬
‫ה‬
‫ש ָ֔חה‬ ׁ ‫ל ׁ ֶש ֶ֣מן ַה ִּמ‬ ‫ם‬ ‫ּב ָ ׂש ִמי‬ ‫ּת ָח ׁ ִ ֖שים וַ ֲֽﬠצֵ ֥י ׁ ִש ּ ִ ֽטים׃ ׁ ֶש ֶ֖מן ַל ָּמ ֑אֹר‬ ‫ ע ֹ֥רֹת‬‫אדָּ ִ ֛מים ו‬ ‫מ‬ ‫ֵא ִיל֧ם‬

m
‫ו‬

le
sa
‫רש״י‬
.‫ ְּת ָח ׁ ִשים‬:‫לְא ַחר ִעבּ ָוּדן‬ ַ ‫דֹם‬ָ ‫ ְצבוּעוֹת ָהיוּ‬.‫ה ׀ ְמ ָאדָּ ִמים‬ ‫ ׁיש ַמה‬ִ ‫ ׁיש‬ִ ‫ ְָד ָבה‬‫ ֻּכ ּ ָלם ָ ּבאוּ ִ ּב‬.‫ג ׀ זָ ָהב וָ ֶכ ֶסף וּנְ ח ׁ ֶֹשת וְ גוֹ׳‬ ,‫ ַה ְפ ָר ׁ ָשה‬.‫ ְּתרו ָּמה‬:‫ ”לִ י" — לִ ׁ ְש ִמי‬.‫ב ׀ וְ ְיִקח ּו ִלי ְתרו ָּמה‬

ru
,ּ ָ‫ִים ָהיוּ ל‬ָ‫ ו ְַה ְר ֵ ּבה ְ ּגו‬,‫ ּלָא לְ ׁ ָש ָע‬ֶ ‫ה‬ָ ְ‫ ְול ֹא ָהי‬,‫ִמין ַחיָּ ה‬ ‫ ַה ּׁ ֶש ֶקל לְ ָכל‬‫ ַמ ֲח ִצי‬,‫ חוּץ ִמן ַה ֶּכ ֶסף ׁ ֶש ָ ּבא ְ ּב ׁ ָשוֶה‬,‫ ְָדבוֹ לִ בּ וֹ‬ּ ‫ּׁ ֶש‬ ‫ וְהוּא‬,‫ ְָד ָבה‬ ‫ לְ ׁשוֹן‬.‫ ּבוֹ‬ִ ‫ יִדְּ ֶבנּ ּו‬:‫ ְָד ָבה‬ ‫מוֹנם‬ ָ ‫יַ ְפ ִר ׁישוּ לִ י ִמ ּ ָמ‬

Je
‫ וַ ֲﬠצֵ י‬:‫ִין ׁ ֶש ּלוֹ‬ָ‫ ּ ָפ ֵאר ִ ּבגְ ו‬ְ ‫וּמ‬
ִ ׂ‫ ׁ ֶש ָּ ׂשש‬,"‫ָא‬‫”ס ְסגוֹ‬ ָ ‫ ְר ָ ּגם‬ֻ ‫לְ ָכךְ ְמ‬ ‫לֶאכת ַה ּ ִמ ׁ ְש ָּכן ׁ ֶש ֻה ְצ ַרךְ ׁ ָשם ֶּכ ֶסף‬
ֶ ‫ ְול ֹא ָמ ִצינוּ ְ ּב ָכל ְמ‬.‫ֶא ָחד‬ ‫ ְמרוּ‬ָ .‫ ִּת ְקח ּו ֶאת ְּתרו ָּמ ִתי‬:‫ פיישנ״ט ְ ּבלַ ַעז‬,‫וֹן טוֹב‬‫לְ ׁשוֹן ָר‬
‫ יַ ֲעקֹב‬,‫ְחוּמא‬ ָ ַ ּ ‫ם ַ ּב ּ ִמ ְד ָ ּבר? ּ ֵפ ֵר ׁש ַר ִ ּבי‬ֶ ָ‫וּמ ַאיִ ן ָהיוּ ל‬ ֵ .‫ׁ ִש ּ ִטים‬ "‫קוּדי ָה ֵע ָדה וְגוֹ׳ ֶ ּב ַקע לַ ּגֻלְ ּגֹלֶ ת‬ ֵ ‫ ” ְו ֶכ ֶסף ּ ְפ‬:‫ ֱֶא ַמר‬ּ ‫ ׁ ֶש‬,‫יוֹתר‬
ֵ ‫רוּמת ֶ ּב ַקע‬ ַ ְ ּ ‫ ַח‬ַ :‫מוּרוֹת ָּכאן‬ֲ ‫רוּמוֹת‬ְ ּ ‫ ׁ ָשל ֹׁש‬,‫ַרבּ ֵוֹתינוּ‬
is w
‫וֹת ִמ ׁ ְש ָּכן‬‫ל לִ ְב‬ֵ ‫יִש ָר‬ ׂ ְ ‫רוּח ַה ּק ֶֹד ׁש ׁ ֶש ֲע ִת ִידין‬  ‫ ְ ּב‬‫ָא ִבינוּ ָצ ָפ‬ ‫לן‬‫ ְָד ָבה )ל‬‫וּש ָאר ַה ֶּכ ֶסף ַה ָ ּבא ׁ ָשם ִ ּב‬ ְ ׁ .(‫כו‬-‫ כ‬,‫לן לח‬‫וְגוֹ׳ )ל‬ ‫ ּ ֶל‬'ֵ ‫ ְּכמוֹ ׁ ֶש ּ ְמפ ָֹר ׁש ְ ּב‬,‫ים‬ִ ‫ ֲﬠשׂ וּ ֵמ ֶהם ָה ֲא ָד‬ּ ַ ‫לַ ֻ ּגלְ ּגֹלֶ ת ׁ ֶש‬
rs
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‫ָיו לִ ְּטלָ ם‬‫ ו ְִצוָּ ה לְ ָב‬,‫ ָרזִים לְ ִמ ְצ ַריִ ם ְוּנ ָט ָעם‬ֲ ‫ ו ְֵה ִבי‬,‫ַ ּב ּ ִמ ְד ָ ּבר‬ :‫ כד( ֲﬠ ָ ׂשאוּהוּ לִ ְכלֵ י ׁ ָש ֵר‬,‫ל‬ ‫ח ֶ ּב ַקע‬ ‫רוּמת ַה ּ ִמ ְז ֵ ּב‬ ַ ְ ּ ‫כז(; ְו ַא ַח‬-‫ כו‬,‫לן לח‬‫קוּדי' )ל‬ ֵ ‫ְפ‬
he

:‫ִע ּ ָמ ֶהם ְּכ ׁ ֶשיֵּ צְאוּ ִמ ּ ִמ ְצ ַריִ ם‬ ‫רוּמת‬ ַ ְ ּ ‫וֹת צִ בּ וּר; ו ְַא ַח‬‫ לַ ֻּק ּפוֹת לִ ְקנוֹת ֵמ ֶהן ָק ְר ְ ּב‬, ֶ‫לַ ּגֻלְ ּגֹל‬
.‫ וְ ַא ְר ָ ּג ָמן‬:‫ ו ְִצ ְבעוֹ יָ רֹק‬,‫בוּע ְ ּב ַדם ִח ּ ָלזוֹן‬ ‫ ֶצ ֶמר ָצ‬.‫ד ׀ ו ְּת ֵכ ֶלת‬
Pu pre

‫ ׁ ְשל ֹׁש ֶﬠ ְ ׂש ֵרה‬.‫ ְ ּדבוּ‬ַ ְ ‫ ָחד ו ְֶא ָחד ׁ ֶש ִה‬ֶ ‫ ְד ַבת ָּכל‬ִ ‫ַה ּ ִמ ׁ ְש ָּכן‬
‫ ְּב ָ ׂש ִמים‬:‫ ִמיד‬ָ ּ ‫ר‬ֵ ‫ ֲעלוֹת‬ַ ְ‫ ָזךְ ל‬ ִ‫ ׁ ֶש ֶמן זַי‬.‫ו ׀ ׁ ֶש ֶמן ַל ָּמאֹר‬ :‫ן‬ָ ּ ‫ הוּא ּ ִפ ׁ ְש‬.‫ וְ ׁ ֵש ׁש‬:‫ ְר ָ ּג ָמן‬ַ ‫בוּע ִמ ּ ִמין ֶצ ַבע ׁ ֶש ּׁ ְשמוֹ‬
 ‫ֶצ ֶמר ָצ‬
‫אכת ַה ּ ִמ ׁ ְש ָּכן‬ ֶ ֶ‫ְיָן ֻּכ ּ ָלם ֻה ְצ ְרכוּ לִ ְמל‬‫מוּרים ָ ּב ִע‬ ִ ‫ְ ּד ָב ִרים ָה ֲא‬
‫ֹח ְּכלֵ י ַה ּ ִמ ׁ ְש ָּכן ו ְַה ּ ִמ ׁ ְש ָּכן‬ ‫ ֲﬠ ָ ׂשה לִ ְמ ׁש‬ּ ַ ‫ ׁ ֶש‬.‫ ׁ ֶש ֶמן ַה ִּמ ׁ ְש ָחה‬ְ ‫ ָ ּד ָבר‬,"‫”וּמ ְעזֵי‬ַ :‫ ְְקלוֹס‬‫וּ‬ ‫ ְר ֵ ּגם‬ִ ּ ְ‫ לְ ָכך‬,‫ ׁ ֶשל ִעזִּ ים‬ָ‫ נוֹצ‬.‫וְ ִﬠזִּ ים‬
:‫ ַד ְק ֵ ּדק ָ ּב ֶהם‬ְ ּ ‫ ְּכ ׁ ֶש‬ָּ ֻ ‫אוֹ לְ ִב ֵגְדי ְּכ‬
‫לן‬‫ ּ ָ ׂשא' )ל‬ִ ‫'כי‬ ִ ‫ ְּכמוֹ ׁ ֶש ּ ְמפ ָֹר ׁש ְ ּב‬,‫ ו ְֻה ְצ ְרכוּ לוֹ ְ ּב ָ ׂש ִמים‬,‫לְ ַק ְ ּד ׁשוֹ‬ :' ָ‫ ְרגּוּם ׁ ֶשל ִעזִּים ִ’עזַּיּ‬ַ ּ ‫ ׁ ֶש‬,‫ַה ָ ּבא ִמן ָה ִעזִּים ְול ֹא ִעזִּים ַעצְ ָמן‬
re ple

DISCUSSION BACKGROUND
Ko m
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2:1 | The Lord spoke to Moses 2: | Sky-blue [tekhelet] wool: This refers to a deep Scarlet [tola’at shani] wool: This is a bright red dye
Sa

saying [lemor]: This is the most blue dye, bordering on purple, and the word also refers produced from a certain species of insect (see Isa-
frequently repeated verse in the to wool dyed that color. Many today identify tekhelet as iah :). It was used extensively in dyeing wool and
Torah. The simplest explanation of the dye extracted from the banded dye-murex, Murex expensive fabrics, as well as for the ritual purification
the word lemor is that it performs trunculus, a species of sea snail. This blue dye was used of lepers and those who had become impure from
the same function as the colon in in the distinguished priestly garments and other royal contact with a corpse (see Leviticus :–; Numbers
modern-day punctuation. Others clothes (see Esther :). :). In the description of the building of the Temple
explain that it means “to say,” Purple [argaman]: This reddish-purple dye is ex- in II Chronicles (:–), the word karmil is used to refer
denoting a command by God to tracted from the spiny dye-murex, Murex brandaris, to this insect instead of tola’at shani (see Rav Se’adya
Moses to repeat to others what he another kind of sea snail. Early documents indicate that Gaon; Rashi; Radak). Karmil is a type of insect known
will now hear (see Ramban, 6:0). wool dyed with this substance was four times more as kermes in Arabic, and similar names for tola’at shani
2:2 | Speak to the children of expensive than other dyed wool. In addition to being exist in many European languages, such as “carmine” in
Israel: Although “speaking” [dib- frequently mentioned in the Bible together with the English.
bur], the word used here, and sky-blue dye used in the construction of the Tabernacle, Current research suggests that tola’at shani is the
“saying” [amira] are roughly syn- it is also mentioned as being used in the covers of the scale insect Kermes echinatus, which feeds on the sap of
onymous, the former denotes a Tabernacle’s accoutrements and the vestments of the evergreen trees and is found in Israel; this accords with
firmer instruction than the latter High Priest. The argaman dye is also mentioned in ex- the description in the Midrash (Pesikta Rabbati 0). The
(see Bereshit Rabba 44:6; Rashi, ternal sources dating from the fourteenth century BCE. dye is extracted by drying the insects and then grinding
Numbers :). In the Roman period, purple dye was used mainly by and cooking them.
priests, kings, and ministers, and due to its importance 2: | Tahash:
∙ Taĥash is mentioned in the book of Eze-
and high price, production of the dye was monitored kiel as an expensive material used for making shoes: “I
and trade in it was controlled. clothed you in embroidery and shod you with taĥash,
 Samples of explanatory scientific notes

Book of Exodus | Chapter 28 | Tetzaveh

13 The verse returns to elaborate on the production of the settings
Second for the onyx stones. The process will have relevance for the
aliya breast piece as well: You shall make settings of gold. Perhaps
this command includes the other settings of gold, which were
placed on the breast piece.4
14 And two chains of pure gold: You shall make them at the
edges of the settings; they shall be braided craftsmanship.
After fashioning them, you shall set the braided chains in the
settings.
15 You shall make an ornamental breast piece,D which will be
utilized in the administration of judgment;5 alternatively, the
breast piece will symbolize your status as a judge. It shall be
16 It shall be square in appearance, and yet it shall actually be
made from a rectangular cloth that has been folded, doubled
over. This will form a kind of pouch, in which the Urim and the
Tumim are most likely meant to be placed (see verse ��). Its
length shall be a span [zeret] after it is folded, and its width
a span. A zeret is approximately half a cubit, slightly more than
�� cm. It is roughly the distance between the tip of one’s little
finger [zeret] and the tip of one’s thumb when spreading out
fingers to their greatest extent.
17 You shall set in it, the breast piece, a mounting of stone, four
rows of stone, each of which shall contain three different pre-
cious stones. The identity of these stones is difficult to deter-

m
artfully crafted; you shall make it like the craftsmanship of mine with absolute certainty: A row of odem, which is com-

le
the ephod, in a similar manner and from the same materials: monly identified as a ruby,BD a peridot,B and an emerald;B this
gold, sky-blue, purple, and scarlet wool, and linen, all spun shall be the first row.

sa
together you shall make it. 18 And the second row: a carbuncle, a sapphire [sappir] (see
��:�� above). The identity of the sappir stone is uncertain. And

ru
a clear quartz [yahalom]. Although in modern Hebrew, yaha-

Je
lom refers to a diamond, it is likely that yahalom once referred
is w
to a different precious stone.
19 And the third row: a jacinth, an agate, and an amethyst.
rs
bl vie

20 And the fourth row: a beryl, and an onyx, and a chalcedony;B

he

they shall be set in gold in their mountings. Due to the dif-

Pu pre

ficulty in cutting and smoothing these precious stones, the en-

closures must be made to suit the shapes of the stones that will
be set inside them, so that they will be held firmly.
re ple

21 The stonesD shall correspond to the names of the children

of Israel: Twelve, according to their names. On each stone
Ko m

the name of one tribe will be engraved. And they shall be en-
n

graved like the engravings of a signet,D each according to its

Sa

name, for the twelve tribes.

The breast piece 22 The verse reiterates, this time in the context of the breast piece,
an earlier command with regard to the chains (see verse ��

28:1 | You shall make a breast piece: It is
possible that in ancient times, judges would
adorn themselves with a garment or ornament
similar to the High Priest’s breast piece of judg-
ment. It would appear that some type of ephod
was donned by others besides the High Priest
(see I Samuel :, :; II Samuel 6:4). Perhaps
articles similar to the priestly vestments, among
them the breast piece, were likewise worn by
individuals of authority.
28:1 | Ruby [odem]: The ruby is a very expen-
sive gem, and it is also one of the hardest stones.
The Torah will state later that each stone rep-
resents one of the tribes. If odem is indeed the
DISCUSSION
ruby, it is possible that since this was the stone
of Reuben, the eldest of the tribes, it was named
after him, and when this term was transmitted to
other languages it evolved into the term “ruby”
(see Rabbeinu Baĥya). Nevertheless, the true
identity of the odem stone remains uncertain.
28:21 | The stones: According to ancient tra-
dition, the color of the stone used for each
tribe became the color of its respective flag
(Tanĥuma, Bemidbar ; see Targum Yerushalmi ).
Engravings of a signet: Although archaeo-
logical digs have uncovered ancient tools that
were used to cut precious stones, the process
of actually inscribing words on such stones is
of such unparalleled difficulty that in modern
times it is performed only by means of lasers.
Sapphire and ruby, from the mineral corundum,
have a hardness of  on the Mohs scale, one
level below that of the hardest stone, diamond.
Consequently, there have been no discoveries of
letters etched on such stones that date from an-
cient periods. The Sages therefore explain that
the shamir worm, which may or may not have
been a naturally occurring creature, was used
for the engraving and writing of letters on the
breast-piece stones (see Avot 5:6; Gittin 6a; Sota
4b; Rashi and Radak, Ezekiel 3:).
 Samples of explanatory scientific notes

‫ספר שמות | פרק כח | תצוה‬

‫שני‬ ‫ ָּב ֛ל ֹת‬‫ זָ ָה֣ב ָט ֔הוֹר ִמג‬‫שרֹת‬ ׁ ‫ר‬ ‫ּש ֵּת֤י ׁ ַש‬ ׁ ‫ּבצ֖ ֹת זָ ָהֽב׃ ו‬ ‫ש‬ ׁ ‫ ָﬠ ִ ׂ֥ש ָית ִמ‬‫ו‬ ‫לזִ ָּכ ֽרֹן׃‬ ‫יג‬
‫יד‬
‫ּבצֽ ֹת׃‬ ‫ש‬ ׁ ‫ל־ה ִּֽמ‬
ַ ‫ש ֥רֹת ָה ֲֽﬠב ֹ֖תֹת ַﬠ‬ ׁ ‫ר‬ ‫ת־ש‬ ַ ׁ ‫ נָ ַֽת ָּ ֛תה ֶא‬‫ַּת ֲֽﬠ ֶ ׂש֥ה א ָ ֹ֖תם ַ ֽמ ֲﬠ ֵ ׂש֣ה ֲﬠ ֑בֹת ו‬
‫ר ָ ּג ָ֜מן‬ ‫ ַא‬‫ּת ֵ֨כ ֶלת ו‬ ‫ ָז ָ֠הב‬ ‫שה ֵאפ֖ ֹד ַּ ֽת ֲﬠ ֶ ׂש֑נּ ּו‬ ֥ ׂ ֵ ‫כ ַ ֽמ ֲﬠ‬ּ ‫שה ח ׁ ֔ ֵֹשב‬ ֣ ׂ ֵ ‫ט ַ ֽמ ֲﬠ‬ ‫ש ּ ָפ‬ ׁ ‫ ָﬠ ֜ ִ ׂש ָית ֤ח ׁ ֶֹשן ִמ‬‫ו‬ ‫טו‬

‫ח ּֽבוֹ׃‬ ‫ר‬ ‫ זֶ ֥ ֶרת‬‫ר ּ֖כוֹ ו‬ ‫א‬ ‫ֽהיֶ ֖ה ָּכפ֑ וּל זֶ ֥ ֶרת‬ ‫ּﬠ ִי‬ ‫שה א ֹֽתוֹ׃ ָר ֥בו‬ ֥ ׂ ֶ ‫שזָ ֖ר ַּ ֽת ֲﬠ‬ ׁ ‫מ‬ ‫ש ׁש‬ ֥ ֵ ׁ ‫תוֹל ַ֧ﬠת ׁ ָש ִנ֛י ו‬ַ ‫ו‬ ‫טז‬

‫ה ו ָּב ֶ ֔ר ֶקת ַה ּ ֖טוּר‬ ‫ט ָד‬ ‫ר ָּב ָﬠ֖ה טו ִ ּ֣רים ָא ֶ֑בן ֗טוּר ֤א ֶֹדם ּ ִפ‬ ‫וֹ ִמ ֻּל ַ֣את ֶ ֔א ֶבן ַא‬ ‫את ב‬ ֥ ָ ‫ו ִּמ ֵּל‬ ‫יז‬

‫ח ָל ָֽמה׃‬ ‫ ַא‬‫ש ֖בוֹ ו‬ ׁ ‫ישי ֶל ׁ ֶ֥שם‬ ֑ ִ ׁ ‫ש ִל‬ ּ ׁ ‫ ַה ּ ֖טוּר ַה‬‫ יַ ֲֽה ֽל ֹם׃ ו‬‫ך ַס ּ ִפ֖יר ו‬ ֶ‫ ַה ּ ֖טוּר ַה ׁ ּ ֵשנִ ֑י נ֥ ֹפ‬‫ָה ֶֽא ָ ֽחד׃ ו‬ ‫יח‬
‫יט‬

m
‫ו ָה ֲֽא ָב ֠ ִנים‬  ‫ּב ִמ ּֽל ּוא ָ ֹֽתם׃‬ ‫ֽהי֖ ּו‬ ‫מ ׁ ֻש ָּב ִצ֥ים זָ ָה֛ב ִי‬ ‫ֽשפֶ ֑ה‬ ׁ ָ‫ י‬‫ ׁ ֖ש ַֹהם ו‬‫ר ׁ ִ ֥ש ׁיש ו‬ ‫יﬠי ַּת‬ ִ֔ ‫ֽר ִב‬ ‫ר ָה‬ ‫ ַה ּט ּו‬‫ו‬ ‫כ‬

le
‫כא‬

sa
‫ם ִ ֣א ׁיש‬ ‫חוֹת‬ ָ ‫ל־שמ ָ ֹ֑תם ּ ִפ ּתו ֵּח֤י‬  ׁ ‫ ׂש ֵ ֖רה ַﬠ‬ ‫ש ֵּ ֥תים ֶﬠ‬ ׁ ‫ ׂש ָר ֵ ֛אל‬ ִ‫י‬‫ּבנֵ ֽי‬ ‫ש ֧מֹת‬‫ל‬  ׁ ‫ה ֶ֜יין ָ ַﬠ‬ ‫ִּ ֽת‬

ru
‫שה‬ ֣ ׂ ֵ ‫ב ֻל֖ת ַ ֽמ ֲﬠ‬ ‫ר ׁ ֥שֹת ַ ּג‬ ‫ש‬ ֽ ַ ׁ ‫ל־ה ֛ח ׁ ֶֹשן‬ ַ ‫ש ָית ַﬠ‬ ֧ ׂ ִ ‫ ָﬠ‬‫שנֵ ֥י ָﬠ ָ ׂש֖ר ׁ ָש ֶֽבט׃ ו‬ ׁ ‫ה ֶ֕יין ָ ִל‬ ‫־ש ֔מוֹ ִּ ֽת‬  ׁ ‫ַﬠ‬ ‫כב‬

Je
is w
‫רש״י‬
rs
bl vie

‫ ְִק ּ ָפלוֹת‬ְ‫ ָפיו ו‬ֵ ‫חוֹריו ַעל ְּכ‬ ָ ‫ְ ּב ִכ ְתפוֹת ָה ֵאפוֹד ַה ָ ּבאוֹת ֵמ ֲא‬ ‫ן‬ָ ָ‫וּמ ַצוֶּ ה ַעל ֲﬠ ִ ׂשיּ‬ ְ ‫ ִּכי ְ ּב ָפ ָר ׁ ַשת ַהח ׁ ֶֹשן חוֹ ֵזר‬,‫לְ ׁשוֹן ָע ִתיד‬ ׁ ‫ה ַה ָּק‬ֶ ‫ ׁ ֶשיִּ ְר‬.‫יב ׀ ְלזִ ָּכרֹן‬
ִ ‫דוֹש ָ ּברוּךְ הוּא ׁ ְש ָב ִטים ְּכ‬
‫תוּבים‬
he

,‫לוּי ָ ּב ֶהן ְ ּב ׁ ַש ְר ׁ ְשרוֹת ְו ַט ָ ּבעוֹ‬ָ ּ ‫ ו ְַהח ׁ ֶֹשן‬,‫ָיו ְמ ַעט‬‫ְיוֹרדוֹת לְ ָפ‬ ְ ‫ו‬ ְ‫יע ִמ ְקצָת צ ֶֹרך‬ ‫וֹד‬ ִ ְ‫ ּלָא ל‬ֶ ‫ב ָּכאן‬ַ ּ ‫ ְכ‬ִ ‫ ְול ֹא‬,‫ן‬ָ ‫יע‬ ָ ‫ְו ַעל ְק ִב‬ :‫ם‬ָ ‫ָיו וְיִ ז ְּכֹר ִצ ְד ָק‬‫לְ ָפ‬
Pu pre

:‫יָן‬ְ ‫ְּכמוֹ ׁ ֶש ּ ְמפ ָֹר ׁש ָ ּב ִע‬ ‫לוֹמר‬ַ ‫ב לְ ךָ זֹאת‬ַ ‫ ְו ָכ‬,‫וֹת ׁ ֶש ִ ּצוָּ ה לַ ֲﬠשׂ וֹת ִעם ָה ֵאפוֹד‬‫ַה ּ ִמ ׁ ְש ְ ּב‬
ִ ‫ ִמעוּט‬.‫יג ׀ וְ ָﬠ ִ ׂש ָית ִמ ׁ ְש ְּבצֹת‬
‫ ְול ֹא ּ ֵפ ַר ׁש‬,‫יִ ם‬ַ ּ ‫”מ ׁ ְש ְ ּבצֹת" ׁ ְש‬
‫ ֲﬠ ֶ ׂשה ׁ ַש ְר ׁ ְשרוֹת‬ַ ּ ‫ לִ ְכ ׁ ֶש‬, ָ‫וֹת ַה ּ ָללוּ יֻ ְז ְקקוּ לְ ך‬‫ ַה ּ ִמ ׁ ְש ְ ּב‬, ָ‫לְ ך‬
‫ים ְמ ַמ ּ ְלאוֹת גּ וּמוֹת‬ִ ‫ ַעל ׁ ֵשם ׁ ֶש ָה ֲא ָב‬.‫את בוֹ‬ ָ ‫יז ׀ ו ִּמ ֵּל‬ ‫ ְוּב ָפ ָר ׁ ַשת ַהח ׁ ֶֹשן‬,‫ ּלָא ִמ ְקצָת ָצ ְר ָּכן‬ֶ ‫לְ ךָ ַע ּ ָתה ְ ּב ָפ ָר ׁ ָשה זוֹ‬
:‫וֹת ַה ּ ָללוּ‬‫ם ַעל ַה ּ ִמ ׁ ְש ְ ּב‬ֵ ְ ּ ִ ּ ,‫ִמגְ ָ ּבלוֹת ַעל ַהח ׁ ֶֹשן‬
re ple

:‫ן ִ ּבלְ ׁשוֹן ִמ ּל ִוּאים‬‫וֹ‬ ֵ ,‫ן‬ֶ ָ‫ ָּקנוֹת ל‬ֻ ‫וֹת ַה ּ ְמ‬‫ַה ּ ִמ ׁ ְש ְ ּב‬
ָ ‫קוֹר‬ :‫רוּשן‬ָ ׁ ‫גּוֹמר לְ ךָ ּ ֵפ‬ ֵ
,‫ ֵחר‬ַ ‫ ָ ּד ָבר‬.‫ ׁ ֶש ּ ְמ ַכ ּ ֵפר ַעל ִקלְ קוּל ַה ִ ּדין‬.‫טו ׀ ח ׁ ֶֹשן ִמ ׁ ְש ּ ָפט‬
‫ ֻמ ָּק ִפים‬,"‫ם‬ָֹ ‫”ב ִמ ּלוּא‬ ּ ְ ‫וּרים‬ ִ ‫ ַה ּט‬.ּ‫כ ׀ ְמ ׁ ֻש ָּבצִ ים זָ ָהב יִ ְהיו‬ ‫ לְ סוֹף ְ ּגבוּל ַהח ׁ ֶֹשן‬.‫ ִמגְ ָּבל ֹת‬:‫ ׁ ַשלְ ׁ ְשלָאוֹ‬.‫יד ׀ ׁ ַש ְר ׁ ְשרֹת זָ ָהב‬
‫״ט‬‫ דרישנמ‬,‫ ֶמ‬ֱ ‫וֹ‬‫ ׁ ֶש ּ ְמ ָב ֵרר ְ ּד ָב ָריו ו ְַה ְב ָט ָח‬,"‫”מ ׁ ְש ּ ָפט‬ ִ
Ko m

‫ זֶהוּ‬.‫ ַמ ּ ֵלא ָ ּב ֳע ִבי ָה ֶא ֶבן‬ְ ִ‫וֹת ז ָָהב ְ ּבע ֶֹמק ׁ ִשעוּר ׁ ֶשיּ‬‫ִמ ׁ ְש ְ ּב‬ ‫ ְול ֹא‬,‫חוּטין‬
ִ ‫יעת‬ ַ ִ‫ ַמ ֲﬠ ֵ ׂשה ְקל‬.‫ ַמ ֲﬠ ֵ ׂשה ֲﬠבֹת‬:"‫ם‬ָֹ  ‫ ֲﬠ ֶ ׂשה‬” ַּ
,‫ ִ ּד ְב ֵרי ַ ּב ֲעלֵ י ַה ִ ּדין‬:‫ ׁ ֶש ַה ּ ִמ ׁ ְש ּ ָפט ְמ ׁ ַש ּ ֵמ ׁש ׁ ָשל ֹׁש לְ ׁשוֹנוֹ‬.‫ְ ּבלַ ַעז‬
n

‫ִים ְיִהיֶה‬‫ ָב‬ֲ ‫ ְּכ ׁ ִשעוּר ִמ ּלוּי ָע ְביָ ן ׁ ֶשל‬,"‫ם‬ָֹ ‫”ב ִמ ּלוּא‬ ּ ְ ‫לְ ׁשוֹן‬ ‫ ּ ָלא‬ֶ ,‫עוֹשין לְ בוֹרוֹ‬ ׂ ִ ‫ן ׁ ֶש‬‫אוֹ‬ ָ ‫וּכ ָפלִ ים ְּכ‬ ְ ‫ ָק ִבים‬ְ ‫ַמ ֲﬠ ֵ ׂשה‬
Sa

‫ׁש ַמ ּכוֹת‬ֶֹ ‫ם ע‬ִ ‫ה‬‫י‬ ָ ‫ׁש ִמ‬ֶֹ ‫ם ע‬ִ ,‫ׁש ַה ִ ּדין‬ֶֹ ‫ ְוע‬,‫וּגְ ַמר ַה ִ ּדין‬
:‫יוֹתר‬ ֵ ‫ ל ֹא ּ ָפחוֹת ְול ֹא‬,‫וֹ‬‫ע ֶֹמק ַה ּ ִמ ׁ ְש ְ ּב‬ :‫צינשייר״ש‬ ‫וֹרין‬ ִ ‫עוֹשין לְ ַע ְר ַ ּד ְס ָקאוֹת ׁ ֶש ּק‬ ׂ ִ ‫ן ׁ ֶש‬‫אוֹ‬ָ ‫ְּכ‬
‫ ׁ ֶש ּ ְמ ָפ ֵר ׁש‬,‫ ְוזֶה ְמ ׁ ַש ּ ֵמ ׁש לְ ׁשוֹן ֵ ּברוּר ְ ּד ָב ִרים‬.‫ׁש ָממוֹן‬ֶֹ ‫ִאם ע‬
,‫ ׁ ֶשל ֲעבוֹתוֹת ָה ֲﬠשׂ וּיוֹת ַמ ֲﬠ ֵ ׂשה ֲעבוֹ‬.‫וְ נָ ַת ָּתה ֶאת ׁ ַש ְר ׁ ְשרֹת‬
ָ ְ‫וֹל‬ּ ‫ ְּכ ֵס ֶדר‬.‫כא ׀ ִא ׁיש ַﬠל ׁ ְשמוֹ‬
‫ ֶֹדם‬ :‫ִים‬‫ם ֵס ֶדר ָה ֲא ָב‬‫דוֹ‬ :‫ִין‬‫וּמ ֲח ֵמ ׁ ֶשת ִמי‬ ֵ ‫חוֹשב‬ ֵ ׁ ‫ ַמ ֲﬠ ֵ ׂשה‬.‫ ְּכ ַמ ֲﬠ ֵ ׂשה ֵאפֹד‬:‫וּמ ָב ֵרר ְ ּד ָב ָריו‬ ְ
‫ן ׁ ֶשל‬ָ ָ‫ ְול ֹא זֶה הוּא ְמקוֹם ַצ ַוָּאת ֲﬠ ִ ׂשיּ‬.‫וֹת ַה ּ ָללוּ‬‫ַעל ִמ ׁ ְש ְ ּב‬
:‫ ְו ֵכן ֻּכ ּ ָלם‬,‫ ּ ִפ ְט ָדה לְ ׁ ִש ְמעוֹן‬,‫וּבן‬
ֵ ‫לִ ְר‬
ֻ ‫ ָּכפוּל‬.‫טז ׀ זֶ ֶרת ָא ְר ּכוֹ וְ זֶ ֶרת ָר ְח ּבוֹ‬
‫גֶד‬ֶ ‫ָיו ְּכ‬‫וּמ ָּטל לוֹ לְ ָפ‬ ‫ ֲﬠ ֶ ׂשה" ָה ָאמוּר ָּכאן‬” ַ ּ ‫ ו ְֵאין‬,‫ן‬ָ ‫יע‬
ָ ‫ׁ ַש ְר ׁ ְשרוֹת ְול ֹא ַצ ַוָּאת ְק ִב‬
ָ ‫ לְ ָק ְב ָעם ְ ּב ַט ְ ּב‬,‫ ִ ּב ׁ ְש ִביל ַהח ׁ ֶֹשן‬.‫כב ׀ ַﬠל ַהח ׁ ֶֹשן‬
‫ ְּכמוֹ‬,‫עוֹתיו‬ ‫לוּי‬ָ ּ ,(‫לן פסוק ל‬‫ ֲהרֹן" )ל‬ַ ‫ ”ו ְָהיוּ ַעל לֵ ב‬:‫ ֱֶא ַמר‬ּ ‫ ׁ ֶש‬,‫לִ בּ וֹ‬ ‫ ּ ָלא‬ֶ ,‫ ּ ָתה" ָה ָאמוּר ָּכאן לְ ׁשוֹן ִצוּוּי‬ַ ְָ ‫ ו ְֵאין ”ו‬,‫לְ ׁשוֹן ִצוּוּי‬

BACKGROUND
28:1 | Ruby [odem]: Researchers have at- identifies the pitda as coming from Kush: “It can- carbuncle; an agate, which is a striped quartz
tempted to identify the odem with stones whose not be valued like the pitda of Kush.” This suggests stone of various colors; or a precious stone with
names in other Semitic languages relate their an identification as peridot, which can be found the appearance of fiery coal, e.g., a ruby.
reddish [adom] appearance, such as the samtu in East Africa. The Septuagint translates pitda as 28:2 | Chalcedony [yashfe]: The English word
stone in Akkadian, or samkan in Aramaic (see “topazi[os],” a word originally derived from the “chalcedony” derives from the name of the an-
Onkelos; Targum Yonatan). Others identify the island of Topazos in the Red Sea, now known as cient town Chalcedon in Asia Minor. The Arabic
odem stone as sardion, carnelian, which appears Zabargad, which features significant deposits of yashb means jasper. In the Septuagint, yashfe
in Greek and Roman literature, or as red jasper, peridot. This translation has led to the misidentifi- is identified as the same stone as the kadkhod
which was used in Egypt at the time. Rabbeinu cation of pitda as topaz in many translations. mentioned in Isaiah (:), a quartz stone of
Baĥya identifies odem as the ruby, which he con- Emerald [bareket]: This refers to a shiny [mavri- various colors. In Greek as well, there is the
siders the choicest of the precious stones. ka] stone. Based on the Sanskrit term marakata, karchedon, probably named after the ancient city
Peridot [pitda]: According to Onkelos, the pitda some maintain that it is the green emerald. Oth- of Carthage, located in modern-day Tunisia, from
is the jade stone. However, a verse in Job (:) ers have identified bareket as either a dark red where these stones were exported.
 Samples of explanatory scientific notes

Book of Deuteronomy | Chapter 1 | Re’eh

2 God does not want His children to mutilate their bodies and
render themselves unsightly,15 for you are a holy people ded-
icated to the Lord your God, and you the Lord chose to be
His people of distinction from all the peoples that are on
the face of the earth.
3 You shall not eat any item considered an abomination.
According to some, this includes items that are despicable in
the eyes of the surrounding nations as well.16
4 These are the animals that you may eat: an ox, a sheep, and
a goat;
5 in addition to the aforementioned domestic animals, you may Fallow deer Nubian ibex
also eat a deer, a gazelle, a fallow deer,B a wild goat,B an
oryx,B an aurochs,B and a mouflon sheep.BD

m
6 Any animal that has hooves, and unlike the horse and don-

le
key, which have only one hoof on each foot, the animal has
two hooves on each foot and they are entirely split, and it also

sa
brings up the cud among the animals, that you may eat.

ru
7 However, these you shall not eat from those that bring up
the cud, or from those with a split hoof, creatures that have

Je
only one of the characteristics of kosher animals but not both:
is w
The camel,B and the hare, and the hyraxB because they bring
rs
bl vie

Arabian oryx Split hooves

he
Pu pre
re ple
Ko m
n
Sa

Aurochs Mouflon ram Giraffe Top of a camel’s foot

Hare Hyrax Bottom of a camel’s foot

1: | Deer...a mouflon sheep: The identifica-
tion of the animals listed here is not certain, but
this has little significance regarding the fact that
it is permitted to eat them, as the Torah spells
DISCUSSION
out the physical characteristics on the basis of
which it may be determined whether an animal
is permitted to be eaten or not (see Ĥullin 7a).
The customary practice, however, is to eat only
those animals about which there is a tradition
that they are permitted, e.g., the deer and the
gazelle (see Ĥokhmat Adam 6:; Zivĥei Tzedek
0:).
 Samples of explanatory scientific notes

‫ספר דברים | פרק יד | ראה‬

‫סגֻ ָּ֔לה ִמ ּ ֹכל‬ ‫ל ַﬠ֣ם‬ ‫וֹ‬ ‫הי֥וֹת ל‬ ‫ּב ֞ ָך ָּב ַ ֣חר יהו֗ ה ִל‬ ‫דוֹש ַא ָּ֔תה ַלֽיהו֖ ה ֱאל ֶֹה֑יךָ ו‬  ׁ ‫ִּכ֣י ַﬠ֤ם ָק‬ ‫ב‬

‫וֹﬠ ָבֽה׃ ז֥ ֹאת‬ ֵ ‫ת‬‫ל‬ ּֽ ‫כ‬ּ ‫ֹאכ֖ל‬ַ ‫֥ל ֹא ת‬ ‫פנֵ ֥י ָה ֲֽא ָד ָמֽה׃‬‫ל‬
 ּ ‫שר ַﬠ‬ ֖ ֶ ׁ ‫ָה ַֽﬠ ִּ֔מים ֲא‬ ‫ג‬
‫ד‬
‫ ַא ּ֥קוֹ‬‫ח ֑מוּר ו‬ ַ‫ י‬‫ ִ ֖בי ו‬‫שה ִﬠ ִזּֽים׃ ַאיָּ ֥ל ֽ ּוצ‬֥ ׂ ֵ ‫כ ָ ׂש ִ ֖בים ו‬ ‫שה‬
֥ ׂ ֵ ‫ֹאכ֑ל ּו ׁ ֕שוֹר‬
ֵ ‫שר ּת‬ ֣ ֶ ׁ ‫ּב ֵה ָמ֖ה ֲא‬ ‫ַה‬ ‫ה‬

‫ ָר ֔סוֹת‬‫ש ֵּ ֣תי פ‬ ׁ ‫ע‬ ‫ ׁש ַֹס ַ֤ﬠת ׁ ֙ ֶש ַס‬‫ר ָ֗סה ו‬ ‫ ֶ ֣ר ֶסת ּ ַפ‬‫ל־ב ֵה ָ֞מה ַמפ‬ ּ ‫כ‬ ‫ּת ֥אוֹ וָ זָ ֶֽמר׃ ו‬ ‫ישֹן ו‬ ֖ ׁ ‫ ִד‬‫ו‬ ‫ו‬

‫ו ִמ ַּ ֽמ ֲﬠ ֵל֣י ַה ֵ ּג ָ ֔רה‬ּ ‫ֹאכל‬

 ‫ת־זה ֤ל ֹא ֽת‬ ֶ֞ ‫ך ֶא‬ ‫ֹאכֽלוּ׃ ַ ֣א‬ ֵ ‫ּב ֵה ָמ֑ה א ָ ֹ֖ת ּה ּת‬ ‫ַ ֽמ ֲﬠ ַל֥ת ֵ ּג ָ ֖רה ַּב‬ ‫ז‬

‫ת־ה ׁ ּ ָש ֜ ָפן ִּכי־‬

ַ ‫ ֶא‬‫ר ֨ ֶנ ֶבת ו‬ ‫ת־ה ַֽא‬ ָ ‫ ֶא‬‫ת־ה ָ ּג ָ֠מל ו‬ ַ  ‫שס ּו ָﬠ֑ה ֶא‬ ּ ׁ ‫ר ָס֖ה ַה‬ ‫יס֥י ַה ּ ַפ‬ ֵ ‫ ִר‬‫ּו ִמ ַּמפ‬

m
le
‫רש״י‬

sa
,‫כֹל‬ֱ ‫ ְמצָא ַ ּב ְ ּב ֵה ָמה‬ּ ִ ‫ ַמ ׁ ְש ַמע ַמה ּׁ ֶש‬.‫ ַּב ְּב ֵה ָמה‬:‫ ְט ֵמ ָאה‬‫ו ְִהי‬ ‫ לָ ַמ ְדנוּ ׁ ֶש ַה ַחיָּ ה‬.‫ ַאיָּ ל וּצְ ִבי וְ ְיַחמוּר‬...‫ה ׀ זֹאת ַה ְּב ֵה ָמה‬-‫ד‬ ֶ ‫ ְק ֻד ּׁ ַשת ַע ְצ ְמךָ ֵמ ֲא‬.‫דוֹש ַא ָּתה‬
:‫ ְועוֹד‬, ָ‫בוֹתיך‬ ׁ ‫ב ׀ ִּכי ַﬠם ָק‬

ru
:‫ ּמוֹ‬ִ ‫יטת‬ ַ ‫ ְמרוּ ׁ ֶש ַה ּׁ ְשלִ יל ֻמ ּ ָתר ִ ּב ׁ ְש ִח‬ָ ‫ִמ ָּכאן‬ ‫ וְלָ ַמ ְדנוּ ׁ ֶש ַה ְ ּב ֵה ָמה ו ְַחיָּ ה ְט ֵמ ָאה ְמ ֻר ָ ּבה ִמן‬,‫ַ ל ְ ּב ֵה ָמה‬‫ִ ּב ְכ‬ :"‫"וּבךָ ָ ּב ַחר ה׳‬
ְ
.‫וֹ‬‫ֵי ַ ּג ִ ּבין ׁ ְוּש ּ ֵתי ׁ ִש ְד ָר‬‫ ׁ ְש‬ּ ָ‫ ׁ ֶשיֵּ ׁש ל‬‫ ְ ּב ִריָּ ה ִהי‬.‫ז ׀ ַה ּׁ ְשסו ָּﬠה‬ :‫ ְר ָ ּגם‬ֻ ‫ ְמ‬.‫ וְ ַא ּקוֹ‬:‫ת ַה ּמ ָוּעט‬ֶ ‫ ׁ ֶש ְ ּב ָכל ָמקוֹם ּפ ֵוֹרט‬,‫הוֹרה‬ ָ ‫ַה ְּט‬
ֹ ‫ ְּכגוֹן ָצ ַרם‬, ָ‫ ַע ְב ּ ִתי לְ ך‬ִ ּ ‫ ָּכל ׁ ֶש‬.‫וֹﬠ ָבה‬ ֵ ‫ג ׀ ָּכל ּת‬

Je
‫זֶן ְ ּבכוֹר ְּכ ֵדי‬
ָ ‫י ַה ּׁ ְש‬ֵ ‫ ׁ ְשנוּ? ַ ּב ְ ּב ֵה ָמה ִמ ּ ְפ‬ִ ‫ לָ ּ ָמה‬:‫וֹתינוּ‬
‫סוּע‬ ֵ ּ‫ָא ְמרוּ ַרב‬ ,‫ ְוּר ְ ּבלָא״‬‫ ּ״‬.‫ ו ְּתאוֹ‬:‫שטנבו״ק‬ ‫ "יַ ֲעלֵ י ָסלַ ע" הוּא‬,‫ָא״‬‫״יַ ְע‬
‫ ֹא‬ ‫"כל מוּם‬ ָּ : ָ‫ ַע ְב ּ ִתי לְ ך‬ִ ּ ‫ ֲה ֵרי ָ ּד ָבר ׁ ֶש‬,ָ‫לְ ׁ ָש ְחטוֹ ַ ּב ּ ְמ ִדי‬
is w
‫תוֹר‬ַ ‫ ֶֶא ְמרוּ ְ ּב‬ ‫ ׁ ֶש ּל ֹא‬,(‫לן פסוק יג‬‫ה )ל‬ָ ‫ֵי ָה ָר‬‫ָוּבעוֹפוֹת ִמ ּ ְפ‬ :‫ ַר ּ ִמי‬ֲ ‫ ָ ּ'באלָא' — יַ ַער ִ ּבלְ ׁשוֹן‬,‫ׁשוֹר ַהיַּ ַער‬
ָ ‫ִ ּ ֵמד ָּכאן ׁ ֶש ּל ֹא ׁ ָּיִש ֵחט ו‬‫ ָ ּבא ְו‬,(‫ כא‬,‫ כב‬‫ְיִהיֶה בּ וֹ" )ויקר‬
‫ ֵכל‬ֵ‫ְי‬
rs
bl vie

:‫ִים‬ֲֹ ‫ּכ‬ .‫ וְ ׁש ַֹס ַﬠת‬:‫ט״‬‫ פל‬.‫ ּ ַפ ְר ָסה‬:‫ ְרגּוּמוֹ‬ַ ‫ ְּכ‬,‫דוּקה‬ ָ ‫ ְס‬.‫ו ׀ ַמפְ ֶר ֶסת‬ , ָ‫ ַע ְב ּ ִתי לְ ך‬ִ ּ ‫ ֲה ֵרי ָ ּד ָבר ׁ ֶש‬,‫ ִ ּב ּׁ ֵשל ָ ּב ָ ׂשר ְ ּב ָחלָ ב‬.‫וֹתוֹ ַה ּמוּם‬ ‫ַעל‬
ָ ‫ ֲח‬ָּ ‫דוּקה ו ְֵאי‬
‫ַיִם‬‫לוּקה ַ ּב ִ ּצ ּ ָפ ְר‬ ָ ‫ ׁ ֶש ׁיֵּש ְס‬,‫ַיִם‬‫וּקה ִ ּב ׁ ְש ּ ֵתי צִ ּ ָפ ְר‬
ָ ‫ֲח‬
he

:‫ָתוֹ‬‫ ִכי‬ֲ ‫ִהז ְִהיר ָּכאן ַע‬

Pu pre

BACKGROUND
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1: | Fallow deer [yahmur]:

∙ A type of deer; it ous terrain (see Psalms 04:). In Israel, the only the te’o with the water buffalo, Bubalus bubalis.
chews its cud and has split hooves. The yaĥmur commonly found wild goat is the Nubian ibex However, no water buffalo remains have been
Ko m

is commonly identified as the Persian fallow (Capra ibex nubiana). Wild goats grow to a body uncovered in archaeological excavations from
n
Sa

deer, Dama dama mesopotamica. The length length of 00–0 cm and a weight of 45–0 kg. the biblical era. Apparently, the water buffalo
of its body reaches  m. The average weight of The horns of the male reach a length of 0 cm, reached Israel only in post-biblical times.
a male is about 0 kg and that of a female is while those of the female reach a length of 40 Mouflon sheep [zamer]: Rav Se’adya Gaon
about 50 kg. Its antlers are spread less widely cm. identified the zamer as the giraffe, giraffa, which
than those of other deer. The biblical name yaĥ- Oryx [dishon]: According to the Aramaic trans- has all the characteristics of a kosher animal.
mur has been preserved in Aramaic and Arabic. lations, this is the oryx, and it is customarily The giraffe lived in Egypt in biblical times, but
It is possible that the name is attributed to the identified as the Arabian oryx, Oryx leucoryx, archaeologists have yet to uncover any giraffe
reddish-brown color of the animal, similar to which in the past was commonly found in des- remains in Israel from that time period. Others
ĥamar, which is wine (see, e.g., Isaiah 7:5). All ert plains in Israel, but became extinct from have identified the zamer as a type of mouflon
the Aramaic translations use the name yaĥmur, those areas in the early twentieth century due sheep, Ovis orientalis, or the barbary sheep,
as does the Arabic translation of Rav Se’adya to hunting. It grows to a body length of  m, a Ammotragus lervia, or the wild goat, Capra ae-
Gaon. The Persian fallow deer is known as the height of 70 cm, and a weight of 70 kg. Its horns gagrus, but there is no hard evidence for any of
yaĥmur in northwestern Iran, which hosts the are straight and sharp. these claims.
last remaining natural population of Persian fal-
low deer in the world. However, some have iden- Aurochs [te’o]: According to the Aramaic trans- 1: | The camel: The upper, visible part of the
tified the yaĥmur as the hartebeest (Alcelaphus lations, this is a wild ox identified as the aurochs, camel’s foot appears to be split, but its under-
buselaphus), an antelope that has curved horns Bos primigenius, which was common to Israel side appears to be one unit. In any event, the
similar to those of cattle. in biblical times but is currently extinct. It was camel walks on several fairly soft toes.
much larger than modern-day cattle. It reached The hare and the hyrax: The hare and hyrax do
Wild goat [ako]: Identified by most of the Ara- a length of about  m, a shoulder height of about
maic translations as the goat-antelope, Capri- not actually return food from their stomachs to
 m, and a weight of over ,000 kg. Its horns their mouths to be chewed for a second time,
nae, a wild goat from the Bovidae family. These reached a length of 0 cm. Some have identified
goats live in open areas and on rocky, mountain- but to the external observer they chew their
 Samples of explanatory archeology notes

Book of Genesis | Chapter 3 | Vayeshev

10 He related it to his father and to his brothers. D Unlike in 17 The man said: They traveled from here; for I heard them
the first dream, Jacob is represented in this dream. For this saying to each other: We shall go to Dotan,B and it is likely
reason, Joseph also related the dream to his father.3 And his that they arrived there. Joseph went after his brothers, and he
father rebuked him, and said to him: What is this dream found them in Dotan.
that you dreamed? This is certainly not a meaningful dream.
Considering that the sun and the moon are metaphors for one’s
parents, will I and your mother and your brothers come to
prostrate ourselves to you to the earth? Surely we will not.
Your mother is already dead.
11 His brothers envied him, whether on account of his abnor-
mal dreams, or because of their father’s relatively mild response.
Unlike Joseph’s brothers, Jacob did not rebuke Joseph for ex-
pressing undeserved arrogance; he claimed only that the dream

m
could never come to fruition. But his father kept the matter

le
in mind. Despite his stated assertion that Joseph’s dreams were

sa
mere fantasy, Jacob kept them in mind, as he believed that there
was some significance to them.

ru
Second 12 His brothers went to herd their father’s flock in Shekhem.
aliya 13 Israel said to Joseph: Aren’t your brothers herding in

Je
Shekhem? Go, and I will send you to them. It is normal for
is w
a flock to spend weeks or even months outside its pen. Jacob
rs
bl vie

wished to maintain contact with his sons, who had wandered

with the flock all the way from Hebron to Shekhem. He, Joseph,
he
Pu pre

said to him: Here I am.

14 He said to him: Go now, see the status of your brothers and
the status of the flock and bring back word. He sent him
Dotan
re ple

from the Valley of Hebron.B Although Hebron itself is situ-

ated on mountainous terrain, it is possible that Jacob’s family
dwelled in the valley below. Alternatively, the family lived in 18 They saw him from afar, and he was alone and likely in an iso-
Ko m

Hebron itself, but Jacob accompanied his son until they reached lated place, and before he approached them, they conspired
n
Sa

the valley, at which point Jacob sent Joseph on his own.4 And
he, Joseph, came to Shekhem.
15 A man found him, and behold, he was wandering in the
field. Despite the fact that Joseph was seeking an entire group
of shepherds herding a large flock, he could not locate them.
The man asked him, saying: What do you seek?
16 He said: I seek my brothers. Please tell me where they are
herding. Joseph undoubtedly described their appearances to
the man.
against him to kill him. Their hatred of Joseph was so intense
that once they encountered him alone and outside their father’s
home, they were stirred to rid themselves of him.
19 They said one to another: Here comes that dreamer. Joseph’s
dreams caused the brothers’ hatred toward him to intensify. By
mockingly referring to Joseph as “that dreamer,” the brothers
expressed their deep animosity toward him. Furthermore, the
word “that” indicates that the brothers viewed Joseph as a hos-
tile stranger, and not as their brother.

3:1 | He related it to his father and to
his brothers: As the story unfolds, Joseph is
revealed as a talented diplomat who dem-
onstrates skill in negotiation and prowess in
relating to different types of people, while never
being overly submissive or resorting to flattery.
The question therefore arises: If Joseph always
had these qualities, why did he not have the
DISCUSSION
sense to keep the contents of his dreams to
himself? What prompted him to reveal such ex-
treme and transparent dreams to his brothers,
especially when considering the fact that they
already had an extreme dislike of him?
To answer this question, one must first ad-
dress another issue pertaining to all dreams
recorded in the Bible: Are dreams merely a
physiological expression of the dreamer’s per-
sonal aspirations, as one might conclude from
Isaiah 9:, or are they prophetic portents of
future events? Joseph, like his father Jacob (see
:–6), was certain that his dreams were pro-
phetic, as they did not portend random events
or provide a pleasurable imaginary experience,
but contained a clear message. Therefore, he
 Samples of explanatory archeology notes

‫ספר בראשית | פרק לז | וישב‬

‫ ַﬠר־‬‫ל־א ָחיו֒ וַ יִּג‬ ֶ ‫ ֶא‬‫ל־א ִביו֮ ו‬ ָ ‫ ַס ּ ֵפ֣ר ֶא‬‫ש ַּ ֽת ֲחוִ ֖ים ִ ֽלי׃ וַ י‬ ׁ ‫ר ּֽכ ָוֹכ ִ֔בים ִ ֽמ‬ ‫ ַא ַח֤ד ָﬠ ָ ׂש‬‫ח ו‬ ‫ ַהיָּ ֵ ֗ר‬‫ו‬ ‫י‬

ָ‫ ַא ֶ֔חיך‬‫מךָ ֣ ו‬ּ ‫ ִא‬‫ ו‬‫֑מ ָּת ֲה ֣בוֹא נָ ֗בוֹא ֲאנִי‬ ‫שר ָח ָל‬ ֣ ֶ ׁ ‫ֹאמר ֔לוֹ ָמ֛ה ַה ֲֽח ֥לוֹם ַהזֶּ ֖ה ֲא‬ ֶ ֣‫ּ֣בוֹ ָא ִ֔ביו וַ יּ‬
‫ֽל ֖כ ּו ֶא ָח֑יו שני‬ ֵ‫הדָּ ָבֽר׃ וַ יּ‬‫ת‬ַ ‫ ָא ִ ֖ביו ׁ ָש ַ ֥מר ֶא‬‫ּ־בוֹ ֶא ָח֑יו ו‬ ֖ ‫ או‬‫ ַקנ‬‫רצָ ה׃ וַ י‬ ‫לךָ ֖ ָ ֽא‬ ‫ש ַּ ֽת ֲח ֹ֥וֹת‬ ׁ ‫ל ִה‬ ‫יא‬
‫יב‬
‫יך ר ִ ֹ֣ﬠים‬  ָ ‫ל־יוֹסף ֲה ֤לוֹא ַא ֶ֙ח‬ ֵ֗ ‫ ׂש ָר ֵ ֜אל ֶא‬ ִ‫ֹאמר י‬ ֶ ֨‫ש ֶכֽם׃ וַ יּ‬ ׁ ‫יה֖ם ִּב‬ ֶ ‫ר ֛ﬠוֹת ֶ ׄא ׄת־צ֥ ֹאן ֲא ִב‬ ‫ִל‬ ‫יג‬

‫ש ֤לוֹם‬‫ת‬  ׁ ‫ר ֵ ֜אה ֶא‬ ‫נא‬ ָ ֨ ‫ך‬ ‫ֹאמר ֗לוֹ ֶל‬

ֶ ֣‫ֹאמר ֖לוֹ ִה ֵּנֽנִי׃ וַ יּ‬ ֶ ֥‫יה֑ם וַ יּ‬ ֶ ‫ש ָל ֲֽחךָ ֣ ֲא ֵל‬ ׁ ‫ ֶא‬‫ל ָכ֖ה ו‬ ‫ש ֶ֔כם‬ ׁ ‫ִּב‬ ‫יד‬

‫ש ֶכ ָֽמה׃‬ ׁ ‫ב ֔רוֹן וַ ֖יָּבֹא‬ ‫ו ֵמ ֵﬠ ֶ֣מק ֶח‬ּ ‫ש ָל ֵ֙חה‬ ׁ ִ‫ת־ש ֣לוֹם ַה ּ֔צֹאן וַ ֲֽה ׁ ִש ֵב֖נִי דָּ ָב֑ר וַ יּ‬  ׁ ‫ ֶא‬‫יך ו‬  ָ ‫ַא ֶ֙ח‬

m
‫ֹאמר‬ ֶ ֕‫ ּק ׁש׃ וַ יּ‬ ‫ת ַב‬‫ה‬ ּ ‫אמֹר ַמ‬ ֖ ‫ש ָא ֵל֧ה ּו ָה ִ ֛א ׁיש ֵל‬ ׁ ִ‫ ִה ֵּנ֥ה ת ֶֹﬠ֖ה ַּב ּ ָשׂ ֶ ֑דה וַ יּ‬‫מצָ ֵ ֣אה ּו ִ ֔א ׁיש ו‬ ִ‫וַ יּ‬ ‫טו‬

le
‫טז‬
‫ֽס ֣ﬠ ּו ִמ ֶ֔זּה‬ ָ‫יש נ‬  ׁ ‫ֹאמר ָה ִא‬ ֶ ֤‫ה־נ֣א ִ֔לי ֵאיפ֖ ֹה ֵה֥ם ר ִ ֹֽﬠים׃ וַ יּ‬ ָּ ‫מ ַב ֵ ּ ֑ק ׁש ַה ִ ּג ָֽיד‬ ‫א ַ ֖חי ָ ֽאנ ִֹכ֣י‬‫ת‬
ַ ‫ֶא‬

sa
‫יז‬

ru
‫ר ֥א ּו‬ ִ‫ּבד ָ ֹֽתן׃ וַ יּ‬ ‫מצָ ֵ ֖אם‬ ִ‫ף ַא ַ ֣חר ֶא ָ֔חיו וַ יּ‬ ‫יוֹס‬ ֵ ‫ך‬ ‫ נָ ה וַ יֵּ ֤ ֶל‬‫ֽל ָכ֖ה דּ ָֹת֑י‬ ֵ‫ֹמ ִ ֔רים נ‬ ‫ ֽא‬‫ﬠ ִּתי‬ ‫ִּכ֤י ׁ ָש ַ֙מ‬ ‫יח‬

‫א ִ ֑חיו‬‫ל‬
ָ ‫ֹאמ ֖ר ּו ִ ֣א ׁיש ֶא‬
Je
 ֽ‫כ ֥ל ּו א ֹ֖תוֹ ַל ֲֽה ִמ ֽיתוֹ׃ וַ יּ‬ּ ַ‫תנ‬ ִ‫יהם וַ יּ‬ ֶ֔ ‫יִק ַ ֣רב ֲא ֵל‬ ‫ם‬ ‫ּב ֶ֙ט ֶר‬ ‫א ֹ֖תוֹ ֵ ֽמ ָר ֑חֹק ו‬
is w
‫יט‬
rs
bl vie
he
Pu pre

‫רש״י‬
ְ‫ ”וַ יֵּ לֶ ך‬:‫ ֱֶא ַמר‬ּ ‫ ׁ ֶש‬,‫ ָ ּדוִד‬‫ ְֶחלְ ָקה ַמלְ כוּת ֵ ּבי‬ ‫ ׁ ָשם‬,ָ‫ֶאת ִ ּדי‬ ‫ ּלָא‬ֶ ‫ ׁ ֶש ּל ֹא ָהלְ כוּ‬,‘‫ת‬’ֶ ‫ָקוּד ַעל‬ .‫יב ׀ ִל ְרעוֹת ֶאת צֹאן‬ ‫לְא ָחיו‬ ֶ ‫וֹתוֹ‬ ‫לְא ַחר ׁ ֶש ִּס ּ ֵפר‬ ַ .‫י ׀ וַ יְ ַס ּ ֵפר ֶאל ָא ִביו וְ ֶאל ֶא ָחיו‬
:( ,‫ְר ַח ְב ָעם ׁ ְש ֶכ ָמה” )דברי הימים ב‘ י‬ :‫ת ַע ְצ ָמן‬ֶ ‫לִ ְרעוֹת‬ ‫ לְ ִפי ׁ ֶש ָהיָה ַמ ִּטיל‬.‫ וַ יִּגְ ַﬠר ּבוֹ‬:‫ֵיהם‬ ֶ ‫לְא ִביו ִ ּב ְפ‬ ָ ‫ָחזַר ְו ִס ּ ְפרוֹ‬
re ple

:‫ל‬‫ זֶה ַ ּג ְב ִר ֵי‬.‫טו ׀ וַ יִּ ְמצָ ֵאה ּו ִא ׁיש‬
Ko m
‫ ּ ְמךָ ְּכ ָבר ֵמ ָתה! וְהוּא‬ִ ‫ ו ֲַהל ֹא‬.‫ ֲהבוֹא נָ בוֹא‬:‫ ְָאה ָעלָ יו‬‫ִ ׂש‬
‫ ו ְַאף ַעל‬,‫ ִביו‬ָ ‫ז ָ ְּד ֵרז לְ ִמ ְצוַת‬ִ ;‫וָה וּז ְִריזוּ‬ָ ‫ לְ ׁשוֹן ֲע‬.‫יג ׀ ִה ֵּננִי‬
.‫לַתוּ ְּכ ִא ּמוֹ‬ ּ ‫ה ׁ ֶש ּג ְ ִּד‬ָ ְ‫ִיעין לְ ִבל‬
ִ ‫ע ׁ ֶש ַה ְ ּד ָב ִרים ַמ ּג‬ ‫יוֹד‬
ֵ ‫ל ֹא ָהיָה‬
:‫וֹתוֹ‬ ‫ ְִאין‬‫ע ְ ּב ֶא ָחיו ׁ ֶש ּ ׂשוֹ‬ ‫יוֹד‬
ֵ ‫ּ ִפי ׁ ֶש ָהיָה‬

.‫נֵל ָכה דּ ָֹתיְנָ ה‬

ְ :‫ ִה ִּסיעוּ ַע ְצ ָמן ִמן ָה ַא ְחוָה‬.‫נָ ְסע ּו ִמזֶּ ה‬ ‫יז ׀‬ ,‫ְו ַרבּ ֵוֹתינוּ לָ ְמדוּ ִמ ָּכאן ׁ ֶש ֵאין ֲחלוֹם ְ ּבל ֹא ְ ּד ָב ִרים ְ ּב ֵטלִ ים‬
n

‫ וּלְ ִפי ּ ְפ ׁשוּטוֹ ׁ ֵשם‬.‫וּךָ ָ ּב ֶהם‬‫וֹת ׁ ֶשיְּ ִמי‬‫ ְכלֵ י ָ ּד‬ִ ָ‫לְ ַב ֵּק ׁש לְ ך‬ ‫ ”וַ יַּ ֲעלוּ‬:‫ ֱֶא ַמר‬ּ ‫ ׁ ֶש‬,‫ ו ֲַהל ֹא ֶח ְברוֹן ָ ּב ָהר‬.‫יד ׀ ֵמ ֵﬠ ֶמק ֶח ְברוֹן‬ ,‫ָיו ׁ ֶש ּל ֹא יְ ַק ְנאוּהוּ‬‫ ַה ָ ּד ָבר ִמ ּ ֵלב ָ ּב‬‫וֹצי‬ ִ ְ‫ ַּכוֵּן ל‬ְ ִ ‫ְויַ ֲעקֹב‬
Sa

:‫ יוֹצֵא ִמ ֵידי ּ ְפ ׁשוּטוֹ‬‫ ו ְֵאין ִמ ְק ָר‬,‫ָמקוֹם הוּא‬ ‫ ֲע ֻמ ָּקה‬ָ‫ ּלָא ֵמ ֵעצ‬ֶ ?(‫ כב‬,‫גֶ ב וַ יָּ בֹא ַעד ֶח ְברוֹן” )במדבר יג‬ֶּ ‫ַב‬ ָ‫ ְפ ׁ ָשר ְ ּב ִא ּ ְמך‬ֶ ‫ ְּכ ׁ ֵשם ׁ ֶש ִאי‬,‫”הבוֹא ָנבוֹא״ וְגוֹ׳‬ ֲ :‫ ַמר לוֹ‬ָ ְ‫לְ ָכך‬
‫ ֱא ַמר‬ּ ֶ ‫ לְ ַקיֵּ ם ַמה ּׁ ֶש‬,‫וֹתוֹ ַצ ִ ּדיק ַה ָּקבוּר ְ ּב ֶח ְברוֹן‬ ‫ׁ ֶשל‬ :‫ָּכךְ ַה ּׁ ְש ָאר ָ ּב ֵטל‬
‫ ְּכמוֹ‬.‫ אֹתוֹ‬:‫מוּמיּוּ‬
ִ ‫ ָכלִ ים ְו ַע ְר‬ְ ‫ ַמ ּ ְלאוּ‬ְ ִ .ּ‫יח ׀ וַ יִּ ְתנַ ְּכלו‬
.‫ וַ יָּ בֹא ׁ ְש ֶכ ָמה‬:” ָ‫”כי גֵ ר ְיִהיֶה ז ְַר ֲעך‬
ִּ :‫ ִרים‬ָ ‫לְא ְב ָר ָהם ֵ ּבין ַה ְ ּב‬
ַ
:‫לָ יו‬ֵ ‫לוֹמר‬ ַ ‫ ְּכ‬,‘‫ ּתוֹ‘ ִ’ע ּמוֹ‬’ִ ְ ‫ ָהיָ ה ַמ ְמ ּ ִתין‬.‫יא ׀ ׁ ָש ַמר ֶאת ַהדָּ ָבר‬
,‫ ָמ ַתי יָ בוֹא‬‫וּמ ַצ ּ ֶפ‬
‫ּ וּ‬‫ ׁ ָשם ִע‬,‫ ׁ ָשם ִקלְ ְקלוּ ַה ּׁ ְש ָב ִטים‬,‫וּ‬‫מוּכן לְ ֻפ ְר ָע‬ ָ ‫ָמקוֹם‬
‫ ׁ ְשמֹר ַעל‬ִ ‫ ”ל ֹא‬:‫ ְו ֵכן‬,(‫ ב‬,‫ִים” )ישעיה כו‬‫מוּ‬ֱ ‫ ׁ”ש ֵוֹמר‬:‫ְו ֵכן‬
ִ ‫ַח ָּט‬
:‫ ְמ ּ ִתין‬ַ ּ ‫ טז( — ל ֹא‬,‫יוב יד‬) ”‫אתי‬

DISCUSSION
felt compelled to relate them to his brothers
so that they could prepare for their realization,
and perhaps in the hope that they would help
expedite the prophecy. In his mind, Joseph saw
a scenario in which the brothers would accept
his leadership and assist him on his way. It was
this possibility that motivated him to share his
dreams with them.
It would appear that as time progressed,
Joseph became increasingly convinced that his
dreams would be realized, and actively took
steps to bring about their fulfillment (see 4:9).
BACKGROUND
3:1 | The Valley of Hebron: Biblical Hebron ing approximately  km long and  km wide.
was situated on a mountain known today as Tel Through this valley once ran an important road
Rumeida. From archaeological excavations of connecting the eastern side of the Jordan River
the mountain, it appears that Hebron was built with the northern coastal plain. Dotan, which
during the Middle Bronze Age, between – lies in the center of the valley, is generally identi-
 BCE. Like Shekhem, it was characterized by fied with present-day Tel Dotan, located about
thick walls constructed from massive stones. The  km southwest of Jenin. The city is mentioned
Valley of Hebron is identified with Wadi al Kina in II Kings (:), and in Egyptian records from
to the east of Tel Rumeida, which continues into the fifteenth century BCE. Based on archaeologi-
Wadi al Tuffah. cal excavations, it would appear that during the
3:1 | Dotan: This likely refers to the Dotan period of the patriarchs, the city of Dotan was a
Valley, the largest valley in Samaria, measur- large settlement surrounded by a wall.
 Samples of explanatory archeology notes

Book of Genesis | Chapter  | Vayigash

3 Joseph said to his brothers: I am Joseph, and then imme- and your flocks, and your cattle, and everything that you
diately asked: Does my father still live? D And his brothers have.
could not answer him because they were alarmed before 11 I will sustain you there, as the Egyptian harvest was more
him. Joseph, of course, knew who they were the entire time, stable than that of Canaan. Even if the produce of this harvest
but the brothers were overcome by confusion and fear over the
sudden revelation. Until now, they considered Joseph to be lost,
even if they may have dreamt that one day they would discover
him as a slave somewhere and possibly even free him. However,
now he is present before them as an eminent personality, their
apparent antagonist, the ruler in whose hands their fate rests.
4 Joseph said to his brothers: Please approach me, and they
approached silently, as they were not yet able to speak. He said

m
again: I am Joseph your brother whom you sold to Egypt.
In this repetition he is no longer revealing his identity; rather,

le
Joseph is emphasizing that he is still their brother.

sa
5 However, now all that is in the past; do not be sad, and do not
become incensed with yourselves that you sold me here; it

ru
was for sustenance that God sent me before you. If you wish,

Je
you can consider the entire matter from a different perspective.
Look at all that transpired in the wake of the sale. Because I was
is w
taken to Egypt, I am now capable of supporting our family.
rs
bl vie

6 For these past two years the famine is in the midst of the
he

land, and there are an additional five years during which Goshen
Pu pre

there shall be neither plowing nor harvest, in accordance

with Pharaoh’s dream. does not suffice, I will make sure to provide you with all of your
7 God sent me before you to establish for you a remnant in needs. For there are an additional five years of famine; lest
re ple

the land, as I will support you, and to sustain you for a great you become impoverished, you, and your household, and
deliverance. everything that you have. If you have to continue to purchase
8 Joseph continues to placate his brothers: Now, you should food from Egypt, you will eventually be forced to sell all your
Ko m

Third know that it was not you who sent me here, but God, as you property.
n
Sa

aliya were simply the intermediaries for this great mission. He made
me into a father to Pharaoh, a guardian of his kingdom, and
into a lord for all his house, and ruler over the entire land of
Egypt.
9 Hurry and go up to my father and say to him: So said your
son Joseph: God has made me lord for all Egypt. Now, come
down to meD to Egypt; do not tarry.
10 You will live in the land of Goshen,D which is on the eastern
border of Egypt, near the land of Canaan, and you will be near
to me, you, and your children, and your children’s children,
12 Behold, your eyes see, and the eyes of my brother Benjamin,
that it is my mouth that is speaking to you in your language.4
Prior to this point, Joseph had spoken in Egyptian, and the dia-
logue with the brothers had proceeded with the assistance of
an interpreter. In addition to his change of language, here he
soothes his brothers by equating them to Benjamin, his mater-
nal brother, who did not participate in the plot against him.
13 You shall tell my father all my glory in Egypt, and all that
you have seen with regard to my capabilities as a ruler; hurry
and bring my father down here.D

:3 | Does my father still live?: This question
is difficult to understand, as the brothers had
already told Joseph several times that Jacob
was alive (see, e.g., 4: and 44:0). Perhaps he
asked again due to the emotion of the moment,
especially in light of Judah’s moving plea. If so, it
was not a calculated question (see Sforno). Since
DISCUSSION
he had not had a close, loving relationship with
his brothers, whereas he did love his father, in
his current emotional state he wondered again
about his father’s well-being. Moreover, now
he could finally refer to him in the appropriate
manner as “my father,” rather than “your father”
(see 4:7). Alternatively, perhaps his inquiry
stemmed from suspicion that his father had ac-
tually died and that the brothers had lied to him
to support their claims and arouse his mercy.
Consequently, Joseph sought to resolve the un-
certainty that plagued him (see Keli Yakar).
 Samples of explanatory archeology notes

‫ספר בראשית | פרק מה | ויגש‬

‫ו ַל ֲֽﬠנ֣ וֹת א ֹ֔תוֹ ִּכ֥י‬ ‫ֽכ ֤ל ּו ֶא ָחי‬ ָ‫ ל ֹא־י‬‫יוֹסף ַה ֥ﬠוֹד ָא ִ ֖בי ָח֑י ו‬ ֵ֔ ‫ו ֲא ִנ֣י‬ ‫א ָחי‬‫ל‬ ֶ ‫יוֹסף ֶא‬ ֤ ֵ ‫ֹאמר‬ ֶ ֨‫וַ יּ‬ ‫ג‬

‫יוֹס֣ף ֲא ִח ֶ֔יכם‬ ֵ ‫ֹאמר ֲאנִי‬ ֶ ֗‫ ּג ׁשוּ־נָ ֥א ֵא ַל֖י וַ ָ ּיִּג ׁ֑ש ּו וַ יּ‬ ‫ל־א ָח֛יו‬
ֶ ‫יוֹס֧ף ֶא‬ ֵ ‫ֹאמר‬ ֶ ֨‫ב ֲה ֖ל ּו ִמ ּ ָפנָ ֽיו׃ וַ יּ‬ ִ‫נ‬ ‫ד‬

‫ר ֶּ ֥תם‬ ‫מ ַכ‬‫ֽי‬
 ‫֣ינֵיכם ִּכ‬ ֶ֔ ‫ּב ֵﬠ‬ ‫ר‬ ‫ל־י ַח‬ ִ֙ ‫ ַא‬‫ ֗ב ּו ו‬‫ל־ת ָﬠ֣צ‬ ֵּ ‫ ַﬠ ָּ ֣תה ׀ ַא‬‫ ָמה׃ ו‬‫ ָ ֽרי‬‫ר ֶּ ֥תם א ִ ֹ֖תי ִמצ‬ ‫ר־מ ַכ‬  ‫ֲא ׁ ֶש‬ ‫ה‬

‫ּב ֶ ֣ק ֶרב ָה ָ ֑א ֶרץ‬ ‫שנָ ַ ֥תיִ ם ָה ָֽר ָﬠ֖ב‬ ׁ ‫נֵיכֽם׃ ִּכי־זֶ ֛ה‬ ֶ ‫ש ָל ַ ֥חנִי ֱאל ִ ֹ֖הים ִלפ‬ ׁ ‫ח ָ֔יה‬ ‫ל ִ ֽמ‬ ‫א ִ ֹ֖תי ֵה ָּ֑נה ִּכ֣י‬ ‫ו‬

‫נֵיכם ָל ֥ ׂשוּם ָל ֶכ֛ם‬ ֶ֔ ‫ם ִלפ‬ ‫ש ָל ֵח֤נִי ֱאל ִֹהי‬ ׁ ִ‫ ָק ִצֽיר׃ וַ יּ‬‫ין־ח ִ ֖ר ׁיש ו‬ ָ ‫שר ֵא‬ ֥ ֶ ׁ ‫ד ָח ֵ ֣מ ׁש ׁ ָש ֔ ִנים ֲא‬ ‫ עוֹ‬‫ו‬ ‫ז‬

‫ שלישי‬‫ח ֶּת֤ם א ִֹתי‬ ‫ש ַל‬ ׁ ‫א ֶּ֞תם‬‫ֹא‬ ַ ‫ ַﬠ ָּ֗תה ֽל‬‫ ּגד ָֹלֽה׃ ו‬ ‫יט֖ה‬ ָ ‫ ֵל‬‫ּל ַה ֲֽחי֣וֹת ָל ֶ֔כם ִלפ‬ ‫ש ֵא ִ ֖רית ָּב ָ ֑א ֶרץ ו‬ ׁ ‫ח‬

‫א ֶרץ‬‫ל‬ ֥ ֶ ‫כ‬ ‫ּב‬ ‫ֹשל‬ ֖ ֵ ׁ ‫ב ֔יתוֹ ּומ‬ ֵּ ‫כ‬  ‫ן‬ ‫ּל ָאדוֹ‬ ‫ר ֗עֹה ו‬ ַ‫לפ‬ ‫ל ָ ֜אב‬ ‫ימנִי‬ ֵ֨ ‫ ִ ׂש‬‫ֵ֔ה ָּנה ִּכ֖י ָה ֱֽאל ִ ֹ֑הים וַ י‬

m
le
‫יוֹסף ָ ׂש ַמ֧נִי ֱאל ִ ֹ֛הים‬ ֵ֔ ֣ ָ‫ ך‬‫ר ִּבנ‬ ‫ר ֶּ ֣תם ֵא ָ֗ליו ּ֤כֹה ָא ַמ‬ ‫א ִבי֒ וַ ֲֽא ַמ‬‫ל‬ ָ ‫ ָ ֽריִ ם׃ ַ ֽמ ֲהר ֮ ּו וַ ֲֽﬠ ֣ל ּו ֶא‬‫ִמצ‬ ‫ט‬

sa
‫ב ֵא ַ֔לי‬ ‫ ָהיִ ָ֤ית ָקרוֹ‬‫ץ־ג ׁ ֶֹשן ו‬ ּ ֗ ‫ב ֶ ֽא ֶר‬ ‫ב ָּ ֣ת‬ ‫ יָ ׁ ַֽש‬‫ל־ת ֲﬠ ֽמֹד׃ ו‬ֽ ַּ ‫ר ָ ֥דה ֵא ַל֖י ַא‬ ‫ ָ ֑ריִ ם‬‫ל־מצ‬ ִ ‫כ‬ ‫ל‬ ‫ל ָא ֖דוֹן‬

ru
‫י‬

Je
‫י־ﬠוֹד‬ ֛ ‫ך ׁ ֔ ָשם ִּכ‬ ָ ‫ֹת‬ ‫ל ִּת֤י ֽא‬ ‫ל ַּכ‬ ‫ ִכ‬‫ֽך׃ ו‬ ‫ל‬‫ר‬ ָ ‫א ׁ ֶש‬‫ל‬ ֲ ‫כ‬ ‫רךָ ֖ ו‬ ‫ק‬ ‫ּב‬ ‫ ךָ ֥ ו‬‫ צֽ ֹאנ‬‫ּבנֵ ֣י ָבנֶ ֑יךָ ו‬ ‫ַא ָּ֕תה ו ָּבנֶ ֖יךָ ו‬ ‫יא‬
is w

‫ם ר ֹ֔אוֹת‬ ‫ֽינֵיכ‬ ֶ ‫ ִה ֵּנ ֤ה ֵﬠ‬‫ֽך׃ ו‬ ‫ר־ל‬ ָ ‫ל־א ׁ ֶש‬ ֲ ‫כ‬ ‫ֽיתךָ ֖ ו‬  ‫ן־ת ָּו ֵ ֛ר ׁש ַא ָּ ֥תה ו ֵּב‬ִּ ‫ָח ֵ ֥מ ׁש ׁ ָשנִ ֖ים ָר ָﬠ֑ב ּ ֶפ‬
rs
bl vie

‫יב‬
he

‫ ַ ֔ריִ ם‬‫ּב ִמצ‬ ‫בוֹדי‬

ִ ‫כ‬‫ל‬ ּ ‫כ‬‫ת‬ּ ‫ל ָא ִ֗בי ֶא‬ ‫ד ֶּ ֣תם‬ ‫ ִה ַ ּג‬‫ֽמ ַד ֵּב֥ר ֲא ֵל ֶיכֽם׃ ו‬ ‫פִ ֖י ַה‬‫יָ ִ ֑מין ִּכי‬‫ ֵﬠינֵ ֖י ָא ִ ֣חי ִבנ‬‫ו‬
Pu pre

‫יג‬
re ple
Ko m

‫רש״י‬
n
Sa

”‫וּמ ֲﬠ ׁ ִשיר‬ ּ ִ .‫יא ׀ ּ ֶפן ִּת ָ ּו ֵר ׁש‬

ִ :‫ לְ ׁשוֹן‬,”‫ ַמ ְס ַּכן‬ְ ִ ‫”דלְ ָמא‬
ַ ‫”מוֹר ׁיש‬ :‫יוֹת לָ ֶכם לְ ִמ ְחיָה‬ְ ִ‫ ל‬.‫ה ׀ ְל ִמ ְחיָ ה‬ ּ ֵ ‫ ּ ָלא ְּכמוֹ‬ֶ ,‫ ַמ ּ ָמ ׁש‬ ִ‫ ו ְֵאין זֶה לְ ׁשוֹן ַ ּבי‬,‫וֹ‬‫ֵי ֵ ּבי‬‫ְוּב‬
‫”בי‬
:(‫ ז‬,‫׳ ב‬ ‫)שמואל‬ :‫ ְ ּבלַ ַעז‬‫ מישניד״‬,”‫יְהוּדה‬ ָ ‫”בי‬ ּ ֵ ,”‫ל‬ֵ ‫יִש ָר‬
ְׂ
:‫ֵי ָה ָר ָעב‬‫ ָע ְברוּ ִמ ּׁ ְש‬.‫ו ׀ ִּכי זֶ ה ׁ ְשנָ ַתיִ ם ָה ָר ָﬠב‬
‫ִי‬‫יכם ׁ ֶש ֲא‬ ִ ‫ ִ ּב ְכ‬.‫ינֵיכם רֹאוֹת‬
ֶ ‫ ִח‬ֲ ‫ִי‬‫ ו ׁ ְֶש ֲא‬,‫בוֹדי‬ ֶ ‫יב ׀ וְ ִה ֵּנה ֵﬠ‬ :‫ֵי ַהבּ ׁ ָוּשה‬‫ ִמ ּ ְפ‬.ּ‫ג ׀ ִּכי נִ ְב ֲהלו‬
ַ ‫ ָח ֵבר‬.‫ח ׀ ְל ָאב‬
:‫וּפ ְטרוֹן‬
:‫יכם” ִ ּבלְ ׁשוֹן ַה ּק ֶֹד ׁש‬ ֶ ֵ‫ל‬ֲ ‫”כי ִפי ַה ְמ ַד ֵ ּבר‬ ִּ ,‫ ְועוֹד‬,‫ָמהוּל‬
‫ ַע ְכ ׁ ָשיו‬,‫ ַמר‬ָ ,‫לְאחוֹר‬ָ ‫ם ְנסוֹגִים‬‫וֹ‬ ָ ‫ה‬ָ ‫ ָר‬.‫ד ׀ ְ ּג ׁש ּו נָ א ֵא ַלי‬
‫לוֹמר ְּכ ׁ ֵשם ׁ ֶש ֵאין‬ַ ,‫ת ֻּכ ּ ָלם יַ ַחד‬ֶ ‫ ִה ׁ ְשוָה‬.‫נְיָמין‬ ִ ‫וְ ֵﬠינֵי ָא ִחי ִב‬ :‫וֹ‬‫ ִמ ָּכל ָה ֲא ָר‬‫בוֹה‬ ׂ ְ ‫ ֶרץ‬ֶ .‫ט ׀ וַ ֲﬠל ּו ֶאל ָא ִבי‬
ָ ‫ל ְ ּג‬ֵ ‫יִש ָר‬
‫ה‬ָ ‫ִים ו ְֶה ְר‬‫ ֲחנוּ‬ְַ ‫ ו‬‫ם ְ ּבלָ ׁשוֹן ַר ָּכ‬ֶ ָ‫ ל‬‫ ָק ָר‬,‫ ְכלָ ִמים‬ִ ‫ַא ַחי‬
,‫י‬ִ ‫יר‬ ָ ‫ ׁ ֶש ּל ֹא ָהיָה ִ ּב ְמ ִכ‬,‫ ִחי‬ָ ‫ְיָמין‬
ִ ‫ ּ ֵתל ְ ּב ִב‬ַ ְ‫ ְָאה ל‬‫ְ ּבלִ ִ ּבי ִ ׂש‬
:‫ם ׁ ֶשהוּא ָמהוּל‬ֶ ָ‫ל‬
:‫יכם‬ ֶ ֵ‫ין ְ ּבלִ ִ ּבי ֲעל‬ֵ ְ‫ָּכך‬

BACKGROUND DISCUSSION
:1 | Goshen: The majority of histori- conjecture is supported by the archaeo- : | Come down to me: Joseph’s suggestion was both
ans identify Goshen with the northeast- logical discovery of the Papyrus Anastasi reasonable and practical. It can be assumed that this was
ern delta of the Nile River, spanning from VI from the thirteenth century BCE, which not a spontaneous idea but a plan that he had already for-
the Lake of Manzala in the north to Wadi describes this area as agriculturally fer- mulated earlier. Due to Joseph’s exalted position in Egypt
Tumilat in the south, and from the lakes tile. Furthermore, in this area there were and the fact that the famine had reached Canaan as well,
in the east to the Nile in the west. This is several locations with Semitic rather than it would only be natural for him to have considered how
an area that receives some of the most Egyptian names, such as Migdol, Baal Tze- he could support his father and family. However, in order
abundant rainfall in all Egypt, and there- fon, and Sukot. to bring the plan to fruition the entire family had to move
fore it has high-quality arable land. This to Egypt.
 Samples of explanatory archeology notes

Book of Exodus | Chapter 2 | Teruma

34 On the body of the candelabrum, meaning its central shaft,
four finely crafted [meshukadim] cups, with its knobs, and
its flowers. The special craftsmanship, possibly in the shape of
almond blossom, may apply to the knobs and flowers as well.
The Sages include this in a list of five cases in the Torah where
the reference of a modifier is ambiguous.14
it, so it shall be for the six branches emerging from the can-
delabrum. There was an ornamental knob at each point where
the branches were joined to the central shaft.
36 The Torah reiterates: Their knobs, meaning the knobs of the
branches, and their branches, meaning the branches them-
selves, shall be made from it, from the candelabrum itself; all
of it, including its branches and ornamentation, hammered of
pure gold.D
37 You shall make its lamps, receptacles for the oil and the wicks
located on top of the branches, seven, six above the branches
that extend on the sides and one on the main shaft of the can-
delabrum. And he shall kindle the wicks in its lamps15 so that

m
it will illuminate toward its front. All the flames were turned
toward the central shaft or toward the area directly in front of

le
it.16

sa
38 Its tongs, used for handling the wicks, and its pans, small,
spoon-like receptacles with flat bottoms that were open at the

ru
front, with which the burnt wicks and ash were removed from
the lamps; these shall be of pure gold.

Je
39 He shall make it of a talent of pure gold with, including in the
is w
total weight, all these vessels. The total weight of the candela-
rs
bl vie

brum and its vessels shall be one talent of pure gold. Modern
he

estimates of a talent range between �� and �� kg.

Pu pre

40 See and craftD the candelabrum and the other vessels in their
form, as you are shown on the mountain. Despite the lengthy
passage dealing with the candelabrum, it is difficult to describe
re ple

Parts of the shaft of the candelabrum

such complex and detailed forms in words. Therefore, God
showed Moses an image of the vessels in order to enable him
to guide the craftsmen in their proper construction. Moses saw
Ko m

35 There shall be a knob under the first set of two branches ex- the heavenly Tabernacle, with all the forms of the vessels in-
n
Sa

tending from it, the body of the candelabrum, and a knob side, and this vision filled in the details missing from the verses,
under the second set of two branches extending from it, and allowing the artisans to recreate the vessels faithfully in the
a knob under the third set of two branches extending from earthly Tabernacle.

2:3 | Hammered of pure gold: Notwith-
standing the great detail provided by the verses,
many aspects of the construction of the cande-
labrum remain shrouded in mystery. The Torah
does not specify whether the branches were
curved or straight. The word used for “branch,”
kaneh, is indicative of a long, straight object, like
a reed; however, in certain archaeological find-
ings from the Second Temple period and later, as
well as on the Arch of Titus, the branches of the
candelabrum are depicted as curved. It should
be noted that there are other significant differ-
ences between the candelabrum depicted on
DISCUSSION
the arch and the one in the Temple, and it is
possible that the engraving there is the work
of an artist who never saw the candelabrum. By
contrast, in a painting of the candelabrum found
in the ancient Dura-Europos synagogue in Syria
(circa third century CE), the oldest known repre-
sentation of the candelabrum from a communal
Jewish institution, the branches are straight.
Likewise, the sketch drawn by the Rambam
features straight branches extending diagonally
from the central shaft. Perhaps there were vari-
ous candelabra in the First and Second Temples,
of diverse forms.
In addition, the Torah does not state whether
the branches turned in different directions or
whether they were all on a single plane, nor
does it specify the height of the candelabrum,
only its great weight. According to rabbinic
tradition it was three cubits tall, roughly .5 m
(Menaĥot b). The volume of one talent of pure
gold (see verse 9) is about ,500 cubic cm, and
one can therefore deduce mathematically that
the branches of the candelabrum must have
been thin.
 ‫‪Samples of explanatory archeology notes‬‬

‫ספר שמות | פרק כה | תרומה‬

‫יה׃‬‫יה וּפ‪ָ ‬ר ֶ ֽח ָ‬ ‫ן‪‬ה ּ‪‬מנ ָ ֹֽרה׃ ו ַּב ּ‪‬מנ ָ ֹ֖רה ַא ‪‬ר ָּב ָﬠ֣ה ג‪ִ ‬ב ִﬠ֑ים ‪‬מ ׁ ֨ ֻש ָ ּק ִ ֔דים ַּכפ‪ּ ‬ת ֶ ֹ֖ר ָ‬ ‫ַהיּֽ ֹצ‪֖ ִ ‬אים ִמ ַ‬ ‫לד‬

‫ת ‪‬ר ַּ ֣ת ַחת ׁ ‪‬שנֵ ֤י ַה ָ ּקנִי ‪‬ם ִמ ֶּ֔מ ָּנה ו‪ַ ‬כפ‪ּ֕ ‬תֹר ַּ ֽת ַחת‪‬‬ ‫ו‪ַ ‬כפ‪ּ֡ ‬תֹר ַּ֩ת ַחת‪ ׁ ‬ש ֨ ֵני ַה ָ ּק ֜ ִנים ִמ ֶּ֗מ ָּנה ו‪ַ ‬כפ‪ֹ ּ ‬‬ ‫לה‬

‫יה֥ם ו ‪ּ‬קנ ָ ֹ֖תם‬ ‫ן־ה ּ‪‬מנ ָ ֹֽרה׃ ַּכפ‪ּֽ ‬ת ֵֹר ֶ‬ ‫ׁ ‪‬שנֵ ֥י ַה ָ ּקנִ ֖ים ִמ ֶּמ ָּ֑נה ‪‬ל ׁ ֙ ֵש ׁ ֶשת‪ַ ‬ה ָ ּק ֔ ִנים ַהיּֽ ֹצ‪֖ ִ ‬אים ִמ ַ‬ ‫לו‬

‫יה ׁ ִש ‪‬ב ָﬠ֑ה ו‪ֶ ‬ה ֱֽﬠ ָל ‪‬ה‬ ‫שה ַא ַ ֖חת זָ ָה֥ב ָט ֽהוֹר׃ ו‪ָ ‬ﬠ ִ ׂ֥ש ָית ֶאת־נֵ ֽר ֶ ֹ֖ת ָ‬ ‫ִמ ֶּמ ָּ֣נה ִי ‪ֽ‬הי֑ ּו ֻּכ ָּל ּ֛ה ִמ ‪‬ק ׁ ָ ֥‬ ‫לז‬

‫יה זָ ָה֥ב ָט ֽהוֹר׃ ִּכ ַּכ֛ר זָ ָה֥ב‬ ‫יה ו ַּמ ‪‬ח ּת ֶ ֹ֖ת ָ‬
‫ל־ﬠ ֶ֥בר ּ ָפנֶ ָֽיה׃ ו ַּמ ‪‬ל ָק ֶ ֥ח ָ‬
‫יה ו‪ֵ ‬ה ִ ֖איר ַﬠ ֵ‬ ‫ֶאת־נֵ ֣ר ֶֹ֔ת ָ‬ ‫לח‬
‫לט‬
‫ר־א ָּ ֥תה‬
‫נִיתם ֲא ׁ ֶש ַ‬ ‫ל־ה ֵּכ ִל֖ים ָה ֵ ֽא ֶּלה׃ ו ‪ּ‬ר ֵ ֖אה וַ ֲֽﬠ ֵ ׂש֑ה ‪ּ‬ב ַ֨ת ‪‬ב ָ֔‬ ‫שה א ָ ֹ֑ת ּה ֵ ֥את ּ‪‬כ ַ‬ ‫ָט ֖הוֹר יַ ֲֽﬠ ֶ ׂ ֣‬ ‫מ‬

‫‪m‬‬
‫‪le‬‬
‫‪sa‬‬
‫רש״י‬

‫‪ru‬‬
‫ֵיב ַ‪ָ ‬הא" ׁ ֶש ּ ִ‪ְ ‬ר ֵ ּגם ‪‬וּ‪ְְ ‬קלוֹס‪ ,‬לְ ׁשוֹן‬ ‫ָ ּב ֶהם ְקרוּיִ ים ֶמלְ ָק ַחיִם‪ ,‬וְ"צ ְ‬ ‫יעים ׁ ְש ַיִ‪ ‬ם ו ְֶﬠ ְ ׂש ִרים‪ְ ׁ ,‬שמוֹ‪ֶ ֶ‬ﬠ ְ ׂש ֵרה לְ ׁ ִש ּׁ ָשה ָק‪ִ‬ים‬ ‫ִ‪ְ ‬מצְאוּ ְ ּג ִב ִ‬ ‫‪‬וֹרה ָהיוּ‬ ‫לד ׀ ו ַּב ְּמנ ָֹרה ַא ְר ָּב ָﬠה גְ ִב ִﬠים‪ּ ְ .‬ב ָ‬
‫גוּפ ּ‪ֶ ׁ ‬של ְמ ָ‬

‫‪Je‬‬
‫יה‪ֵ .‬הם ְּכ ִמין ָ ּבז ִּ‬
‫ִיכין ְק ַט ּ‪ִ‬ים‬ ‫ְצ ַב‪ ,‬טנייל״ש ְ ּבלַ ַעז‪ :‬ו ַּמ ְח ּת ֶֹת ָ‬ ‫‪‬וֹרה;‬ ‫גוּפ ּ‪ֶ ׁ ‬של ְמ ָ‬ ‫ׁ ְשל ׁ ָֹשה לְ ָכל ֶ‪ָ ‬חד ו ְֶא ָחד‪ ,‬ו ְַא ְר ָ ּב ָע‪ּ ְ ‬ב ָ‬ ‫יעים‪ָ ֶ ,‬חד בּ וֹלֵ ט ָ ּב ּה לְ ַמ ָּטה ִמן ַה ָּק ִ‪‬ים‪,‬‬ ‫ַא ְר ָ ּב ָע‪ּ ְ ‬ג ִב ִ‬
‫‪is w‬‬
‫חוֹתה ָ ּב ֶהן ֶ‪‬ת ָה ֵא ֶפר ׁ ֶש ַ ּב ּ‪ֵ‬ר ַ ּבבּ ֶֹקר ַ ּבבּ ֶֹקר‪ְּ ,‬כ ׁ ֶשהוּא ֵמ ִטיב‬
‫ׁ ֶש ֶ‬ ‫וּשל ׁ ָֹשה‬ ‫וֹרים‪ִ ׁ ,‬ש ּׁ ָשה ְ ּב ׁ ֵש ׁ ֶשת ַה ָּק ִ‪‬ים‪ְ ׁ ,‬‬ ‫ְו ַא ַחד ָﬠ ָ ׂשר ַּכ ְפ ּת ִ‬ ‫ו ְַה ּׁ ְשל ׁ ָֹשה לְ ַמ ְעלָ ‪ִ ‬מן יְ ִצ ַי‪‬ת ַה ָּק‪ִ‬ים ַהיּוֹצ ְִאים ִמ ִ ּצ ֶ ּד ָ‬
‫יה‪:‬‬
‫‪rs‬‬
‫‪bl vie‬‬

‫ֶאת ַה ֵ ּ‪‬רוֹת ֵמ ֵא ֶפר ַה ּ ְפ ִתילוֹת ׁ ֶש ָ ּדלְ קוּ ַה ּ ַליְ לָ‪ ‬ו ְָכבוּ‪ .‬וּלְ ׁשוֹן‬ ‫‪‬וֹרה ׁ ֶש ַה ָּק‪ִ‬ים יוֹצ ְִאים ֵמ ֶהם‪ְ ׁ ,‬וּש ַיִ‪ ‬ם עוֹד‬ ‫גוּפ ּ‪ֶ ׁ ‬של ְמ ָ‬ ‫ְ ּב ָ‬ ‫יה‪ .‬זֶה ֶ‪ָ ‬חד ֵמ ֲח ִמ ּׁ ָשה ִמ ְק ָר‪‬וֹת‬ ‫יה וּפְ ָר ֶח ָ‬
‫ְמ ׁ ֻש ָ ּק ִדים ַּכפְ ּת ֶֹר ָ‬
‫”לַח ּ‪‬וֹת ֵ‪ׁ ‬ש ִמיָּ קוּד" )ישעיה‬ ‫ַמ ְח ּ ָ‪‬ה פושיידור״‪ּ ְ ‬בלַ ַעז‪ְּ ,‬כמוֹ‪ְ :‬‬ ‫וּמעוּט ַּכ ְפ ּת ִוֹרים‬ ‫”מ ׁ ֻש ָּק ִדים ַּכ ְפ ּ‪ֶֹ ‬ר ָיה" ִ‬ ‫‪‬וֹרה ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ְ :‬‬ ‫ַ ּב ּ ְמ ָ‬ ‫דוּע ִ‪‬ם ְ ּ”ג ִב ִעים ְמ ׁ ֻש ָּק ִדים" ‪‬וֹ‬ ‫ׁ ֶש ֵאין לָ ֶ‪‬ם ֶה ְכ ֵר ‪‬ע‪ֵ ,‬ין יָ ‪‬‬
‫‪he‬‬

‫ׁ ְש ַיִ‪ ‬ם‪ָ ,‬ה ֶא ָחד לְ ַמ ָּטה ֵ‪ֶ ‬צל ַהיָּ ֵרךְ ו ְָה ֶא ָחד ִ ּב ׁ ְשל ׁ ָֹשה ְט ָפ ִחים‬ ‫”מ ׁ ֻש ָּק ִדים ַּכ ְפ ּ‪ֶֹ ‬ר ָיה ְ‬
‫‪Pu pre‬‬

‫ל‪ ,‬יד(‪:‬‬ ‫וּפ ָר ֶח ָיה"‪:‬‬ ‫ְ‬

‫יעים‪ .‬ו ְִ‪ְ ׁ ‬ש ָע‪ְ ּ ‬פ ָר ִחים ָהיוּ לָ ּ‪,‬‬ ‫ָה ֶעלְ יוֹ‪ִ‬ים ִעם ַה ּׁ ְשל ׁ ָֹשה ְ ּג ִב ִ‬
‫לט ׀ ִּכ ַּכר זָ ָהב ָטהוֹר‪ֶ ׁ .‬ש ּל ֹא ְיִהיֶה ִמ ׁ ְש ָקלָ ּ‪ִ ‬עם ָּכל ֵּכלֶ ָיה‬ ‫לה ׀ וְ ַכפְ ּתֹר ַּת ַחת ׁ ְשנֵי ַה ָ ּקנִים‪ִ .‬מ ּתוֹךְ ַה ַּכ ְפ ּתוֹר ָהיוּ ַה ָּק‪ִ‬ים‬
‫”ב ָּק‪ָ ֶ‬ה ֶא ָחד ַּכ ְפ ּתֹר ו ֶָפ ַרח"‬ ‫ׁ ִש ּׁ ָשה לְ ׁ ֵש ׁ ֶשת ַה ָּק‪ִ‬ים‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ּ ַ :‬‬
‫ֶא ּלָא ִּכ ָּכר‪ ,‬ל ֹא ּ ָפחוֹת ְול ֹא ֵ‬
‫יוֹתר‪ .‬ו ְַה ִּכ ָּכר ׁ ֶשל חוֹל ׁ ִש ּׁ ִשים‬ ‫אכת‬ ‫ִ‪ְ ‬מ ׁ ָש ִכים ִמ ּׁ ְש‪ֵ‬י ִצ ֶ ּד ָיה ֵ‪‬ילָ ךְ ו ְֵאילָ ךְ ‪ָּ .‬כךְ ׁ ָש‪ִ‬ינוּ ִ ּב ְמלֶ ֶ‬
‫”מ ׁ ֻש ָּק ִדים‬ ‫‪‬וֹרה‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ְ :‬‬ ‫וּשל ׁ ָֹשה לַ ּ ְמ ָ‬ ‫)לעיל פסוק לג(‪ְ ׁ ,‬‬
‫‪re ple‬‬

‫ָמ‪ ,ֶ‬ו ׁ ְֶשל ק ֶֹד ׁש ָהיָה ָּכפוּל‪ֵ ,‬מ ָאה ו ְֶﬠ ְ ׂש ִרים ָמ‪ ,ֶ‬ו ְַה ּ ָמ‪ֶ‬‬ ‫‪‬וֹרה ׁ ְשמוֹ‪ָ ָ‬ﬠ ָ ׂשר ְט ָפ ִחים‪ָ .‬ה ַרגְלַ יִ ם‬ ‫ַה ּ ִמ ׁ ְש ָּכן‪ּ ָ :‬ג ְב ָה ּ‪ֶ ׁ ‬של ְמ ָ‬
‫וּמעוּט ּ ְפ ָר ִחים ׁ ְש ַיִ‪ ‬ם‪,‬‬ ‫וּפ ָר ֶח ָיה" )בפסוק הקודם( ִ‬ ‫ַּכ ְפ ּ‪ֶֹ ‬ר ָיה ְ‬
‫וֹקלִ ין ָ ּב ּה ֶּכ ֶסף לְ ִמ ׁ ְש ַקל קוֹלוֹ‪ְ‬יָ‪ ,‬ו ְֵהם‬ ‫יט ָר‪ֶ ׁ ‬ש ּׁש ְ‬
‫הוּא לִ ְ‬ ‫ְו ַה ּ ֶפ ַרח ׁ ְשל ׁ ָֹשה ְט ָפ ִחים‪ ,‬הוּא ַה ּ ֶפ ַרח ָה ָאמוּר ַ ּביָּ ֵרךְ‬
‫”עד יְ ֵר ָכ ּ‪‬‬ ‫ו ְֶא ָחד ָה ָאמוּר ְ ּב ָפ ָר ׁ ַשת ְ ּ’ב ַה ֲעל ְֹ‪‬ךָ ' )במדבר ח‪ ,‬ד( ַ‬
‫ְהוּבים‪ֶ ,‬ﬠ ְ ׂש ִרים ו ֲַח ִמ ּׁ ָשה ְסלָ ִעים‪ ,‬ו ְַה ֶּסלַ ע ַ‪ְ ‬ר ָ ּב ָע‪‬‬
‫ֵמ ָאה ז ִ‬ ‫”עד יְ ֵר ָכ ּ‪ַ ‬עד ּ ִפ ְר ָח ּה" )במדבר ח‪ ,‬ד(‪ְ ,‬ו ִט ְפ ַחיִ ם‬ ‫ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ַ :‬‬
‫‪Ko m‬‬

‫תוּבה לְ ַמ ְעלָ ‪‬‬ ‫ַעד ּ ִפ ְר ָח ּה"‪ .‬ו ְִאם ּ ְ‪ַ ‬ד ְק ֵ ּדק ְ ּב ִמ ׁ ְש‪ ָ‬זוֹ ַה ְּכ ָ‬
‫ְהוּבים‪:‬‬
‫ז ִ‬ ‫יעים ְו ַכ ְפ ּתוֹר ו ֶָפ ַרח‬ ‫ָחלָ ק‪ְ ,‬ו ֶט ַפח ׁ ֶשבּ וֹ ָ ּג ִב ‪‬יע ֵמ ָה ַא ְר ָ ּב ָע‪ּ ְ ‬ג ִב ִ‬
‫‪n‬‬

‫ּ ִ‪ְ ‬מצ ֵָאם ְּכ ִמ ְ‪‬י ָָנם ִ‪ׁ ‬יש ִ‪ׁ ‬יש ִ ּב ְמקוֹמוֹ‪:‬‬
‫‪Sa‬‬

‫‪‬וֹרה ַע ְצ ָמ ּה‪,‬‬ ‫מוּרים ַ ּב ּ ְמ ָ‬‫ִמ ּׁ ְש‪ֵ‬י ַּכ ְפ ּת ִוֹרים ׁ ְוּש‪ֵ‬י ּ ְפ ָר ִחים ָה ֲא ִ‬

‫מ ׀ ו ְּר ֵאה וַ ֲﬠ ֵ ׂשה‪ְ .‬ר ֵ‪‬ה ָּכאן ָ ּב ָהר ּ ַ‪ְ ‬ב‪ִ‬י‪ֶ ׁ ‬ש ֲא‪ִ‬י ַמ ְר ֶ‪‬ה‬
‫תוֹכם ַה ּׁ ֶש ֶמן‬‫נּוֹ‪ִ‬ין ְ ּב ָ‬ ‫יכין ׁ ֶש ְ‬ ‫יה‪ְּ .‬כ ִמין ָ ּב ִז ִּ‬
‫לז ׀ ֶאת נֵ ר ֶֹת ָ‬ ‫יה" )בפסוק הקודם(‪,‬‬ ‫וּפ ָר ֶח ָ‬ ‫יה ְ‬ ‫”מ ׁ ֻש ָּק ִדים ַּכ ְפ ּ‪ֶֹ ‬ר ָ‬ ‫ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ְ :‬‬
‫‪‬וֹרה ַעד‬ ‫אוֹ‪‬ךָ ‪ַ ,‬מ ִ ּגיד ׁ ֶש ִ ּ‪ַ ְ ‬ק ּׁ ָשה מ ׁ ֶֹשה ְ ּב ַמ ֲﬠ ֵ ׂשה ַה ּ ְמ ָ‬
‫ְ‬
‫נֶיה‪ֲ .‬ﬠ ֵ ׂשה ּ ִפי ׁ ֵש ׁ ֶשת ַה ֵ ּ‪‬רוֹת‬‫ו ְַה ּ ְפ ִתילוֹ‪ :‬וְ ֵה ִאיר ַﬠל ֵﬠ ֶבר ּ ָפ ָ‬ ‫לָ ַמ ְדנוּ ׁ ֶש ָהיוּ ַ ּב ָּק‪ְ ׁ ֶ‬ש‪ֵ‬י ַּכ ְפ ּת ִוֹרים ׁ ְוּש‪ֵ‬י ּ ְפ ָר ִחים לְ ַבד ִמן‬
‫‪‬וֹרה ׁ ֶשל ֵ‪ׁ ‬ש‪ֲ :‬א ׁ ֶשר‬ ‫דוֹש ָ ּברוּךְ הוּא ְמ ָ‬ ‫ׁ ֶש ֶה ְר ָ‪‬ה לוֹ ַה ָּק ׁ‬
‫‪‬שי ַה ָּק‪ִ‬ים ַהיּוֹצ ְִאים ִמ ִ ּצ ֶ ּד ָיה ְמ ֻס ִ ּבים ְּכלַ ּ ֵפי ָה ֶא ְמ ָצ ִעי‪,‬‬ ‫ׁ ֶש ְ ּב ָר ׁ ֵ‬ ‫וֹכן‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫ַה ּׁ ְשל ׁ ָֹשה ַּכ ְפ ּת ִוֹרים ׁ ֶש ַה ָּק‪ִ‬ים ִ‪ְ ‬מ ׁ ָש ִכין ִמ ּת ָ‬
‫טוּר‪ּ ִ ."‬לוּ‬ ‫”ד ַ‪ְ ּ ‬ת ִמ ּ ַ‪ְ ‬ח ֵזי ְ ּב ָ‬ ‫ַא ָּתה ָמ ְר ֶאה‪ְּ .‬כ ַ‪ְ ‬רגּ וּמוֹ‪ּ ְ :‬‬
‫ֶיה"‪,‬‬‫”‪‬ל ֵע ֶבר ּ ָפ‪ָ ‬‬ ‫ְּכ ֵדי ׁ ֶשיִּ ְהיוּ ַה ֵ ּ‪‬רוֹת ְּכ ׁ ֶש ּ ַ‪ְ ‬דלִ ֵיקם ְמ ִא ִירים ֶ‬ ‫” ְו ַכ ְפ ּתֹר ּ ַ‪ַ ‬ח‪ְ ׁ ‬ש‪ֵ‬י ַה ָּק‪ִ‬ים" וְגוֹ׳‪ְ ,‬ו ִט ְפ ַחיִ ם ָחלָ ק‪ְ ,‬ו ֶט ַפח‬
‫ָהיָ ה ָ‪‬קוּד ַ’מ ְר ֶ‪‬ה' ְ ּב ַפ ּ ָתח‪ָ ,‬היָ ה ּ ִפ ְתרוֹנוֹ‪ָ ּ ַ ,‬תה ַמ ְר ֶ‪‬ה‬
‫‪‬וֹרם ֶ‪‬ל ַצד ּ ְפ‪ֵ‬י ַה ָּק‪ָ ֶ‬ה ֶא ְמ ָצ ִעי ׁ ֶשהוּא גּ וּף‬ ‫מוּסב ָ‬ ‫ָ‬ ‫ַּכ ְפ ּתוֹר‪ְ ׁ ,‬וּש‪ֵ‬י ָק‪ִ‬ים יוֹצ ְִאים ִמ ּ ֶמ‪ ּ‬וּ ֵ‪‬ילָ ךְ ו ְֵאילָ ךְ ִ‪ְ ‬מ ׁ ָש ִכים‬
‫לַ ֲא ֵח ִרים‪ַ ,‬ע ְכ ׁ ָשיו ׁ ֶש ָ ּ‪‬קוּד ֲח ַטף ָק ָמץ‪ִ ּ ,‬פ ְתרוֹנוֹ ְ ּ’ד ַ‪ְ ּ ‬ת‬
‫‪‬וֹרה‪:‬‬‫ַה ּ ְמ ָ‬ ‫‪‬וֹרה‪ְ ,‬ו ֶט ַפח ָחלָ ק‪ְ ,‬ו ֶט ַפח‬ ‫ְועוֹלִ ים ְּכ ֶ‪‬גֶד ָ ּג ְב ָה ּ‪ֶ ׁ ‬של ְמ ָ‬
‫ִמ ּ ַ‪ְ ‬ח ֵזי'‪ֶ ׁ ,‬ש ֲא ֵח ִרים ַמ ְר ִ‪‬ים לְ ךָ ‪:‬‬
‫ַּכ ְפ ּתוֹר‪ְ ׁ ,‬וּש‪ֵ‬י ָק‪ִ‬ים יוֹצ ְִאים ִמ ּ ֶמ‪ ּ‬וּ‪ְ ,‬ו ֶט ַפח ָחלָ ק‪ְ ,‬ו ֶט ַפח‬
‫לח ׀ ו ַּמ ְל ָק ֶח ָיה‪ֵ .‬הם ַה ְ ּצ ָב ִתים ָה ֲﬠשׂ וּיִ ין לִ ַּקח ָ ּב ֶהם ַה ּ ְפ ִתילוֹת‬
‫ַּכ ְפ ּתוֹר‪ְ ׁ ,‬וּש‪ֵ‬י ָק‪ִ‬ים יוֹצ ְִאים ִמ ּ ֶמ‪ ּ‬וּ‪ְ ,‬ו ִט ְפ ַחיִ ם ָחלָ ק‪ְ ׁִ ,‬ש ּ ַ‪‬יְּ רוּ‬
‫ִמ ּתוֹךְ ַה ּׁ ֶש ֶמן לְ ּׁ ְיַש ָבן וּלְ ָמ ׁ ְש ָכן ְ ּב ִפי ַה ּ‪ֵ‬רוֹ‪ ,‬ו ְַעל ׁ ֵשם ׁ ֶש ּל ְוֹק ִחים‬
‫יעים ְו ַכ ְפ ּתוֹר ו ֶָפ ַרח‪.‬‬ ‫ׁ ָשם ׁ ְשל ׁ ָֹשה ְט ָפ ִחים‪ֶ ׁ ,‬ש ָ ּב ֶהם ׁ ְשל ׁ ָֹשה ְ ּג ִב ִ‬

‫‪2: | See and craft: One feature of the‬‬
‫‪Sanctuary is notably missing from the in-‬‬
‫‪structions in this parasha: The instructions for‬‬
‫)‪constructing the incense altar (see 0:–0‬‬
‫‪are not given until after the description of the‬‬
‫‪cloth coverings of the Tabernacle, the structure‬‬
‫‪of the Tabernacle itself, the courtyard, the altar‬‬
‫‪DISCUSSION‬‬
‫‪for offerings located in the courtyard, and the‬‬ ‫‪a pleasing fragrance, mainly during mealtimes.‬‬
‫‪priestly vestments. Since the Tabernacle was to‬‬ ‫‪Perhaps the altar of the incense was therefore‬‬
‫‪be constructed in the likeness of a house, with‬‬ ‫‪seen as an addendum rather than a crucial part‬‬
‫‪its main vessels corresponding to a bed or chair,‬‬ ‫;‪of the Tabernacle (see Sforno; Adderet Eliyahu‬‬
‫‪a table, and a lamp, the altar for incense was‬‬ ‫‪HaKetav VehaKabbala).‬‬
‫‪a luxurious addition: Historically, the wealthy‬‬
‫‪would burn incense in their homes to provide‬‬
 Samples of explanatory archeology notes

Book of Numbers | Chapter 12 | Behaalotekha

Moses does not have to deal only with the burden of leadership of the entire nation. In the
Moses and His Siblings’ Criticism upcoming passage, he is confronted by negative personal comments about him that are
NUMBERS 12:116 uttered by his older siblings, Miriam and Aaron. It is specifically in light of this criticism by
his own family members that God expresses His most direct and exalted praise of Moses,
and mentions his uniqueness among humankind. Due to his great humility, Moses is not sensitive to critique, but God zealously defends Moses’ honor.
The Torah also relates the punishment meted out to Miriam, who began the slanderous discussion about Moses. Later, the nation would be
commanded to remember this event for future generations in order to internalize how serious a sin slander is. Although slander is not punishable in
court, its consequences can be extremely destructive.

12 1 Miriam and Aaron spoke against Moses, at Miriam’s ini- the face of the earth. Moses did not demand special status or
tiative, with regard to the Kushite woman whom he had extra rights; he saw himself simply as a servant and messenger
married; for he had married a Kushite woman,D Tzipora of God who was transmitting His word and His Torah.44
the Midyanite.38 It is possible that the Midyanites, who were 4 The Lord said suddenly to Moses, to Aaron, and to Miriam:

m
nomads, mixed with other peoples.39 It is also possible that Go out the three of you, together, to the Tent of Meeting.
Tzipora was called Kushite because the Kushites were known The three of them went out.

le
for their black skin and Tzipora’s skin was darker than usual 5 The Lord descended in a pillar of cloud, and stood at the en-

sa
among the Israelites, whose skin color was a light brown.40 trance of the Tent. He called Aaron and Miriam and both of
Although she was Moses’ wife, Moses had separated from her them came out from the Tent and moved closer to the cloud.

ru
and refrained from marital relations in order to commune with 6 He said: Hear now My words: Even if your prophet is truly
God in the Tabernacle.41 a prophet of the Lord, as you are, I will nonetheless reveal

Je
2 They said: Was it only with Moses that the Lord spoke; Myself to him indirectly, in a vision that must be deciphered,
is w
didn’t he speak with us as well? Since we are also prophets, we or in a dream I will speak to him. Regular prophets do not
rs
bl vie

do not see what right Moses has to act in this way with regard to hear My words while they are fully conscious, but rather while
he

his wife. Moses married Tzipora, her father later brought her to in a deep trance.
Pu pre

the Israelite camp from Midyan, and yet Moses is ignoring her. 7 Not so My servant Moses,D who is different from you and from
This was a private conversation between Miriam and Aaron, all other prophets; in all My house he is the most trusted, so
but the Lord heard.42 much so that I speak with him on a regular basis.
re ple

3 The fact that Miriam and Aaron spoke about Moses in third 8 Mouth to mouth I will speak with him, in a direct manner,
person indicates that they were not directly addressing Moses. unlike the visions of other prophets from which they deduce
However, it is possible that they would not have minded if he the presence of God; and a clear vision that is not in riddles
Ko m

had heard about their conversation, and perhaps they even in- that require interpretation; and the image of the Lord he will
n
Sa

tended for him to hear about it, thereby sending him an indirect
message. It is possible that Moses heard and did not respond.43
However, the verse testifies that even if Moses had been present
when this conversation was taking place he would not have re-
sponded or have been insulted due to his great humility: And
the man Moses was very humble,D more than any person on
behold.D That being the case, why did you not fear to speak
against My servant, against Moses? How do you dare to
equate yourselves to Moses and to criticize his conduct?
9 The wrath of the Lord was enflamed against them and He
departed.

12:1 | He had married a Kushite woman:
Some have identified this woman as some-
one other than Tzipora. It is related in some
midrashim that when Moses initially fled from
Pharaoh, he spent time in Kush before arriving
in Midyan, where he eventually married Tzipora.
In Kush he had married a woman, perhaps
the queen of Kush herself. According to these
opinions, Miriam and Aaron spoke about the
fact that this matter had not been closed (see
Targum Yerushalmi; Ibn Ezra; Rashbam; Yalkut
Shimoni, Shemot 6).
DISCUSSION
12:3 | And the man Moses was very humble:
The fact that Moses was so humble does not
mean that he did not value or appreciate his
position, rather Moses felt that he was merely
doing his job. Consequently, it would never
have occurred to him that because of his status
he was immune from critique or that he had
extra rights. This is because humility consists of
an awareness of one’s status unaccompanied by
feelings of superiority. The greater the individ-
ual is, the more he views himself as insignificant
compared to that which is above him, rather
than measuring himself by those beneath him.
12: | My servant Moses: There are several
other instances when Moses is called the ser-
vant of the Lord, as in the next verse (see also
Exodus 4:; Joshua :5). This depiction ex-
presses not only Moses’ subservience to God,
but also his closeness, much like the expression
“the king’s servant” (see II Samuel :9; II Kings
5:; Jeremiah :7–). Archeological excava-
tions have uncovered beautiful signet rings
containing the words “servant of the king,” or
“servant of King so-and-so,” indicating a lofty
social status. The term, “servant of the Lord” is
 ‫‪Samples of explanatory archeology notes‬‬

‫ספר במדבר | פרק יב | בהעלתך‬

‫שה‬ ‫ֽי‪‬א ׁ ּ ָ ֥‬
‫שר ָל ָ ֑קח ִּכ ִ‬ ‫שה ַה ֻּכ ׁ ִ ֖שית ֲא ׁ ֶ ֣‬ ‫וַ ‪ּ‬ת ַד ֵּ֨בר ִמ ‪‬ריָ ֤ם ו‪ֽ ַ ‬א ֲהרֹ ‪‬ן ‪ּ‬במ ׁ ֔ ֶֹשה ַﬠל־א ֹ֛דוֹת ָה ִֽא ׁ ּ ָ ֥‬ ‫א‬ ‫יב‬
‫ם־ב֣נ ּו ִד ֵּב֑ר וַ יִּ ׁ ‪‬ש ַ ֖מע יהוֽ ה׃‬ ‫‪‬במ ׁ ֶֹש ‪‬ה דִּ ֶּב֣ר יהו֔ ה ֲה ֖ל ֹא ַ ּג ָּ‬ ‫ֹאמ ֗ר ּו ֲה ַ ֤רק ַאך‪ּ ‬‬ ‫ֻכ ׁ ִ ֖שית ָ‪ ‬קח׃ וַ יּֽ ‪‬‬ ‫ב‬

‫ֹאמר‬ ‫וַ יּ֨ ֶ‬ ‫ל‪‬פנֵ ֥י ָה ֲֽא ָד ָמֽה׃‬ ‫ו‪ָ ‬ה ִ ֥א ׁיש מ ׁ ֶֹש֖ה ָﬠנָ ֣ו ‪‬מ ֑אֹד ִמ ּ ֹכל‪ָ ‬ה ָֽא ָ ֔דם ֲא ׁ ֶש֖ר ַﬠ ּ ‪‬‬ ‫ג‬
‫ד‬
‫ל־א ֶֹהל‬ ‫ל־מ ‪‬ר ָ֔ים צ‪֥ ‬א ּו ׁ ‪‬ש ‪‬ל ׁ ‪‬ש ‪ּ‬ת ֶכ֖ם ֶא ֣‬ ‫ל־א ֲהרֹ ‪‬ן ו‪ֶ ‬א ִ‬‫יהו֜ ה ּ ִפ ‪‬ת ֗אֹם ֶאל־מ ׁ ֶֹש֤ה ו‪ֽ ֶ ‬א ַ ֽ‬
‫מוֹﬠ֑ד וַ יֵּ ֽצ‪֖ ‬א ּו ׁ ‪‬ש ‪‬ל ׁ ‪‬ש ָּ ֽתם׃ וַ יֵּ ֤ ֶרד יהו ‪‬ה ‪ּ‬ב ַﬠ ּ֣מוּד ָﬠ ֔ ָנן וַ ֽיַּ ֲֽﬠ ֖מֹד ּ ֶפ ַ ֽ֣תח ָה ֑א ֶֹהל וַ יִּ ‪‬ק ָר ‪‬א‬ ‫ֵ‬ ‫ה‬

‫יא ֶ֔כם‬ ‫ם‪‬י ‪ֽ‬ה יֶ ‪‬ה נ‪֣ ִ ‬ב ֲ‬

‫ֹאמר ׁ ִש ‪‬מע ּו‪‬נָ ֣א ‪‬ד ָב ָ ֑רי ִא ִ‬ ‫יהֽם׃ וַ יּ֖ ֶ‬ ‫ַ ֽא ֲה ֣רֹן ּו ִמ ‪‬ר ָ֔ים וַ יֵּ ֽצ‪֖ ‬א ּו ׁ ‪‬שנֵ ֶ‬ ‫ו‬

‫‪m‬‬
‫ֹא‪‬כ֖ן ַﬠ ‪‬בדִּ ֣ י מ ׁ ֶֹש֑ה ‪ּ‬ב ‪‬כל‪‬‬ ‫ר‪‬בוֹ׃ ל ֵ‬ ‫יהו֗ ה ַּב ַּמ ‪‬ר ָא ‪‬ה ֵא ָל֣יו ֶא ‪‬תוַ דָּ ֔ ע ַּב ֲֽח ֖לוֹם ֲא ַד ֶּב ּֽ‬ ‫ז‬

‫‪le‬‬
‫ר‪‬בוֹ ו ַּמ ‪‬ר ֶא ‪‬ה ו‪֣ ‬ל ֹא ‪‬ב ִח ֔ידֹת ו ‪ּ‬ת ֻמנַ ֥ת יהו֖ ה‬ ‫ל‪‬פה ֲא ַד ֶּב ּ֗‬ ‫יתי נֶ ֱֽא ָ ֥מן ֽהוּא׃ ּ ֶפ֣ה ֶא ּ ֞ ֶ‬ ‫ֵּב ִ ֖‬

‫‪sa‬‬
‫ח‬

‫ר‪‬א֧ף יהו֛ ה ָּב֖ם וַ יֵּ ַל ‪ֽ‬ך׃‬ ‫ֹשה׃ וַ ִיּ ַֽח ַ‬ ‫אתם ‪‬ל ַד ֵּב֖ר ‪ּ‬ב ַﬠ ‪‬ב ִ ֥דּ י ‪‬במ ׁ ֶ ֽ‬ ‫יַביט ּו ַמ ֙ ּד ּו ‪ ‬ﬠ ֣ל ֹא י‪ֵ ‬ר ֶ֔‬ ‫ִּ ֑‬

‫‪ru‬‬
‫ט‬

‫‪Je‬‬
‫‪is w‬‬
‫רש״י‬
‫‪rs‬‬
‫‪bl vie‬‬

‫יִהיֶה‬‫ו ׀ ׁ ִש ְמע ּו נָ א ְד ָב ָרי‪ֵ .‬ין ׳‪ָ‬א׳ ֶ‪ּ ‬לָא לְ ׁשוֹן ַ ּב ָּק ׁ ָשה‪ִ :‬אם ְ‬ ‫"ד ֶ ּבר ה׳"‪ֲ :‬הל ֹא ַ ּגם ָּבנ ּו‬
‫ב ׀ ֲה ַרק ַא ְך ְּבמ ׁ ֶֹשה‪ִ .‬ע ּמוֹ לְ ַבדּ וֹ ִ ּ‬ ‫פרק יב‬
‫א ׀ וַ ְּת ַד ֵּבר‪ֵ .‬ין ִ ּדבּ וּר ְ ּב ָכל ָמקוֹם ֶ‪ּ ‬לָא לָ ׁשוֹן ָק ׁ ָשה‪ ,‬ו ְֵכן הוּא‬
‫‪he‬‬

‫נְ ִב ֲיא ֶכם‪ִ .‬ם ְיִהיוּ ‪ֶ ָ‬כם ְנ ִב ִי‪‬ים‪ :‬ה׳ ַּב ַּמ ְר ָאה ֵא ָליו ֶא ְתוַ דָּ ע‪.‬‬ ‫ִד ֵּבר‪ְ .‬ול ֹא ּ ֵפ ַר ׁ ְשנוּ ִמ ֶ ּד ֶרךְ ֶ‪ֶ ‬רץ‪:‬‬
‫‪Pu pre‬‬

‫ׁ ְש ִכי‪ַ‬ת ׁ ְש ִמי ֵ‪‬ין ִ‪‬גְלֵ י‪ָ ‬עלָ יו ְ ּב ַא ְס ּ ַפ ְקלַ ְריָ‪ַ ‬ה ּ ְמ ִא ָירה‪ּ ֶ ,‬לָא‬ ‫"ד ֶ ּבר ָה ִא ׁיש ֲ‪‬דֹ‪ֵ‬י ָה ָא ֶרץ ִ‪ָ ּ ‬ת‪‬וּ ָק ׁשוֹת" )בר‪‬שי‪ ‬מב‪,‬‬ ‫אוֹמר‪ּ ִ :‬‬ ‫ֵ‬
‫ג ׀ ָﬠנָ ו‪ָ ׁ .‬ש ָפל ְו ַס ְבלָ ן‪:‬‬ ‫ל(‪ .‬ו ְֵאין ֲ‪ִ ‬מ ָירה ְ ּב ָכל ָמקוֹם ֶ‪ָּ ‬א לְ ׁשוֹן ּ ַ‪ֲ ‬חנוּ‪ִ‬ים‪ ,‬ו ְֵכן הוּא‬
‫ַ ּב ֲחלוֹם ו ְִחזָּ יוֹן‪:‬‬
‫ד ׀ ּ ִפ ְתאֹם‪ִ .‬גְלָ‪ֲ ‬עלֵ ֶיהם ּ ִפ ְתאֹם ו ְֵהם ְט ֵמ ִאים ְ ּב ֶד ֶרךְ ֶ‪ֶ ‬רץ‪,‬‬ ‫ֹ‪‬מר‬ ‫ֹ‪‬מר ַ‪‬ל ‪ָ‬א ַ‪ַ ‬חי ּ ָ‪ֵ ‬רעוּ" )בר‪‬שי‪ ‬יט‪ ,‬ז(‪ַ " ,‬ויּ ֶ‬ ‫אוֹמר‪ַ " :‬ויּ ַ‬ ‫ֵ‬
‫יכן‬ ‫ח ׀ ּ ֶפה ֶאל ּ ֶפה‪ַ ָ .‬מ ְר ּ ִ‪‬י לוֹ לִ ְפר ֹׁש ִמן ָה ִא ּׁ ָשה‪ .‬ו ְֵה ָ‬ ‫ׁ ִש ְמעוּ ‪ָ‬א ְד ָב ָרי" )ל‪‬לן פסוק ו(‪ָּ ,‬כל "‪ָ‬א" לְ ׁשוֹן ַ ּב ָּק ׁ ָשה‪ :‬וַ ְּת ַד ֵּבר‬
‫‪re ple‬‬

‫יעם ׁ ֶשיָּ ֶפ‪ָ ‬ﬠ ָ ׂשה מ ׁ ֶֹשה ׁ ֶש ּ ֵפ ַר ׁש‬

‫לְ‪‬וֹד ָ‬
‫ִ‬ ‫‪‬וֹע ִקים‪ַ :‬מיִם ַמיִם‪,‬‬ ‫ו ְָהיוּ ֲ‬
‫יכם‬ ‫‪ְ‬א ֳהלֵ ֶ‬‫ָא ַמ ְר ּ ִ‪‬י ‪‬וֹ? ְ ּב ִסי‪ַ‬י‪" :‬לֵ ךְ ֱ‪‬מֹר לָ ֶ‪‬ם ׁשוּבוּ לָ ֶכם ָ‬ ‫ימ ּה‬ ‫יכךְ ִה ְק ִ ּד ָ‬ ‫ִמ ְריָם וְ ַא ֲהרֹן‪ִ .‬הי‪ָ ּ ‬פ ְ‪ָ ‬חה ַ ּב ִ ּדבּ וּר ּ ְ‪ִ ‬ח ּלָ‪ִ ְ ,‬פ ָ‬
‫ִמן ָה ִא ּׁ ָשה‪ֵ ,‬מ ַא ַחר ׁ ֶש ִ ּ‪‬גְ‪ ֵ‬י‪ָ ‬ע‪ ָ‬יו ׁ ְש ִכי‪ִ ָ ּ ָ‬דיר‪ ,‬ו ְֵאין ֵעת‬
‫ו ְַא ּ ָתה ּפֹ‪ֲ ‬עמֹד ִע ּ ָמ ִדי" )דברים ה‪ ,‬כז‪-‬כח(‪ :‬ו ַּמ ְר ֶאה וְ ל ֹא‬ ‫יוֹד ַעת ִמ ְריָם ׁ ֶש ּ ֵפ ַר ׁש מ ׁ ֶֹשה ִמן ָה ִא ּׁ ָשה?‬ ‫וּמ ּ‪ַ‬יִן ָה ָיְ‪‬ה ַ‬ ‫ַה ָּכתוּב‪ִ .‬‬
‫בוּע‪ ‬לַ ִ ּדבּ וּר‪ :‬צְ א ּו ׁ ְש ָ‪ְ ׁ ‬ש ְּת ֶכם‪ַ .‬מ ּגִיד ׁ ֶש ּׁ ְשלָ ׁ ְש ּ ָ‪‬ן ‪ְִ ‬ק ְר‪‬וּ‬
‫ְק ָ‬
‫ְב ִחידֹת‪ַ .‬‬
‫‪Ko m‬‬

‫׳וּמ ְר ֶ‪‬ה׳ זֶה ַמ ְר ֵ‪‬ה ִ ּדבּ וּר‪ֶ ׁ ,‬ש ֲא‪ִ‬י ְמ ָפ ֵר ׁש לוֹ ִ ּדבּ ִוּרי‬ ‫יְ‪‬ה ְ ּב ַצד ִצ ּפ ָוֹרה ְ ּב ׁ ָש ָע‪ֶ ׁ ‬ש ּ‪ֱֶ ‬א ַמר‬ ‫‪‬וֹמר‪ִ :‬מ ְריָם ָה ָ‬ ‫ַר ִ ּבי ָ‪ָ ‬ן ֵ‬
‫אזֶן ‪ְ ׁ ִ‬שמ ‪ֹ‬ע‪:‬‬ ‫‪‬וֹמר וְ‪ֹ ָ‬‬‫ְ ּב ִדבּ וּר ֶ‪ָ ‬חד‪ַ ,‬מה ּׁ ֶש ִאי ֶ‪ְ ‬פ ׁ ָשר ‪ֶ ּ ַ‬פ‪ַ ‬‬
‫סוֹתמוֹ לוֹ ְ ּב ִחידוֹ‪ָּ ,‬כ ִע ְ‪‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‬ ‫ְ ּב ַמ ְר ִ‪‬י‪ָ ּ ‬פ‪ִ‬ים ׁ ֶשבּ וֹ ו ְֵאי‪ִ‬י ְ‬
‫‪n‬‬

‫וּמ ָידד ִמ ְ‪ּ ְ ַ ‬ב ִאים ַ ּב ּ ַמ ֲח‪) "ֶ‬לעיל י‪ ,‬כז(‪ֵּ ,‬כיוָן‬ ‫"‪ּ ָ ְ‬דד ֵ‬ ‫לְ מ ׁ ֶֹשה‪ֶ :‬‬
‫‪Sa‬‬

‫‪ֶ ִ‬יחז ְֵקאל‪" :‬חוּד ִח ָידה״ וְגוֹ׳ )יחזקאל יז‪ ,‬ב(‪ .‬יָ כוֹ‪ַ ‬מ ְר ֵ‪‬ה‬ ‫ה ׀ ְּב ַﬠ ּמוּד ָﬠנָ ן‪ .‬יָ צָא יְ ִח ִידי‪ֶ ׁ ,‬ש ּל ֹא ְּכ ִמ ַ ּד‪ּ ָ ‬ב ָ ׂשר ו ָָדם; ֶמלֶ ךְ‬ ‫ׁ ֶש ּׁ ָש ְמ ָע‪ִ ‬צ ּפ ָוֹרה ָ‪ְ ‬מ ָרה‪ :‬וֹי לִ ְ‪ׁ‬ש ֵוֹת ֶיהן ׁ ֶשל ֵ‪ּ ‬לוּ ִ‪‬ם ֵהם‬
‫‪‬וּכל ‪ְ ִ‬ר‪ֹ‬ת ֶ‪‬ת ּ ָפ‪ָ‬י" )שמות‬ ‫‪‬וֹמר‪" :‬ל ֹא ַ‬ ‫ׁ ְש ִכי‪ַ ּ ?ָ‬לְ מוּד ַ‬ ‫וּכ ׁ ֶשיּוֹצֵא‬ ‫לוּסין ְ‬ ‫ָ ּב ָ ׂשר ָו ָדם ְּכ ׁ ֶשיּוֹצֵא לַ ּ ִמ‪ָ ְ‬ח ָמה יוֹצֵא ְ ּב ֻא ְכ ִ‬ ‫בוּאה‪ֶ ׁ ,‬שיִּ ְהיוּ ּפ ְוֹר ׁ ִשין ִמ ְ ּ‪ׁ‬ש ֵוֹת ֶיהן ְּכ ֶד ֶרךְ ׁ ֶש ּ ֵפ ַר ׁש‬ ‫ִ‪‬ז ְָק ִקים ‪ָ ְ ִ‬‬
‫לג‪ ,‬כ(‪ :‬ו ְּת ֻמנַ ת ה׳ ִּיַביט‪ .‬זֶה ַמ ְר ֵ‪‬ה ֲ‪ַ ‬‬
‫חוֹריִ ם‪ָּ ,‬כ ִע ְ‪‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫יוֹצא‬ ‫דוֹש ָ ּברוּךְ הוּא ֵ‬ ‫וּמ ַ ּד‪ַ ‬ה ָּק ׁ‬ ‫יוֹצא ְ ּב ֻמ ָע ִטין‪ִ ,‬‬ ‫לְ ׁ ָש‪‬וֹם ֵ‬ ‫וּמה ּ ִמ ְריָם‬ ‫לְא ֲהרֹן‪ַ .‬‬ ‫ִידה ַ‬ ‫ַ ּב ְעלִ י ִמ ּ ֶמ ּ‪ִ‬י‪ִ .‬‬
‫וּמ ּׁ ָשם יָ ְד ָע‪ִ ‬מ ְריָם ו ְִה ּג ָ‬
‫י‪ֶ ‬ת ֲ‪‬ח ָֹרי" )שמות לג‪ ,‬כג(‪ְּ :‬ב ַﬠ ְבדִּ י ְבמ ׁ ֶֹשה‪ֵ .‬ינוֹ‬ ‫" ְו ָר ִ‪ָ ‬‬ ‫לַ ּ ִמלְ ָח ָמה יְ ִח ִידי‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪" :‬ה׳ ִ‪ׁ ‬יש ִמלְ ָח ָמה" )שמות טו‪ ,‬ג(‪,‬‬ ‫ׁ ֶש ּל ֹא ִ‪ַּ ְ ‬כוְּ‪ ָ‬לִ גְ נוּתוֹ‪ָּ ,‬כךְ ֶ‪ֶ ‬ע ְ‪ָ ׁ‬שה‪ַ ,‬קל ָוח ֶֹמר ‪ְ ִ‬מ ַס ּ ֵפר ִ ּבגְ נוּתוֹ‬
‫"ב ַע ְב ִ ּדי ְבמ ׁ ֶֹשה"‪ּ ְ ,‬ב ַע ְב ִ ּדי ַ‪‬ף ַעל‬‫אוֹמר ְ ּ'ב ַע ְב ִ ּדי מ ׁ ֶֹשה' ֶ‪ּ ‬לָא ְ ּ‬ ‫ֵ‬ ‫"ר ֶכב ֱ‪‬ל ִֹ‪‬ים ִרבּ ַֹ‪‬יִ ם‬ ‫לוּסין‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ֶ :‬‬‫וְיוֹצֵא ‪ָ ׁ ְ‬שלוֹם ְ ּב ֻא ְכ ִ‬ ‫מוֹדים ְ ּביָ ְפ ּיָה‪ְּ ,‬כ ׁ ֵשם‬ ‫ׁ ֶשל ֲח ֵברוֹ‪ָ :‬ה ִא ּׁ ָשה ַה ֻּכ ׁ ִשית‪ַ .‬מ ּגִיד ׁ ֶש ַה ּכֹל ִ‬
‫ּ ִפי ׁ ֶש ֵאינוֹ מ ׁ ֶֹשה‪ּ ְ ,‬במ ׁ ֶֹשה ֲ‪ִ ‬פ ּ‪‬וּ ֵ‪‬ינוֹ ַע ְב ִ ּדי‪ְּ ,‬כ ַד‪‬י ֱהיִ ֶי‪‬ם‬ ‫ַאלְ ֵפי ׁ ִש‪ְָ ‬אן" )‪‬הלים סח‪ ,‬יח(‪ :‬וַ יִּ ְק ָרא ַא ֲהרֹן ו ִּמ ְריָ ם‪ֶ ׁ .‬שיִּ ְהיוּ‬ ‫גִימ ְט ִריָּ‪' ‬יְ ַפת‬ ‫מוֹדים ְ ּב ׁ ַש ֲחרוּתוֹ ׁ ֶשל ּכ ׁ ִוּשי‪ּ .‬כו ׁ ִּשית‪ּ ְ .‬ב ַ‬ ‫ׁ ֶש ַה ּכֹל ִ‬
‫לִ ירֹ‪ִ ‬מ ּ ָפ‪ָ‬יו‪ְ ,‬ו ָכל ׁ ֶש ֵּכן ׁ ֶשהוּא ַע ְב ִ ּדי‪ְ ,‬ו ֶע ֶבד ֶמלֶ ךְ — ֶמלֶ ךְ ‪,‬‬ ‫נֵיהם‪.‬‬‫ִ‪ְ ‬מ ׁ ָש ִכין וְיוֹצ ְִאין ִמן ֶה ָח ֵצר לִ ְק ַר‪‬ת ַה ִ ּדבּ וּר‪ :‬וַ יֵּ צְ א ּו ׁ ְש ֶ‬ ‫רוּש ָיה‪ִּ :‬כי ִא ּׁ ָשה‬ ‫ַמ ְר ֶ‪‬ה'‪ַ :‬ﬠ‪ ‬אֹדוֹת ָה ִא ּׁ ָשה‪ַ .‬על ‪‬וֹדוֹת ֵ ּג ׁ ֶ‬
‫ֹאמרוּ‪:‬‬ ‫‪‬וֹהבוֹ ִח ָ ּנם‪ .‬ו ְִאם ּ‪ְ ‬‬ ‫ֲ‬ ‫‪‬וֹמר‪ֵ :‬ין ַה ּ ֶמלֶ ךְ‬ ‫ו ְָהיָה ‪ֶ ָ‬כם ַ‬ ‫אוֹמ ִרים ִמ ְקצָת‬ ‫וּמ ּ ְפ‪ֵ‬י ָמה ְמ ׁ ָש ָכן ו ְִה ְפ ִר ָידן ִמ ּמ ׁ ֶֹשה‪ִ ְ ,‬פי ׁ ֶש ְ‬ ‫ִ‬ ‫לוֹמר? ֶ‪ּ ‬לָא ׁיֵש לְ ךָ ִ‪ָ ּׁ ‬שה ‪ָָ ‬אה‬ ‫ֻכ ׁ ִשית ָל ָקח‪ַ .‬מה ּ ַ‪‬לְ מוּד ַ‬
‫‪‬שוֹ‪:ָ‬‬ ‫ֵאי‪ִ‬י ַמ ִּכיר ְ ּב ַמ ֲﬠ ָ ׂשיו — זוֹ ָק ׁ ָשה ִמן ָה ִר ׁ‬ ‫ׁ ִש ְבחוֹ ׁ ֶש‪ָ ָ ‬דם ְ ּב ָפ‪ָ‬יו ְו ֻכ ּלוֹ ׁ ֶש ּל ֹא ְ ּב ָפ‪ָ‬יו‪ְ .‬ו ֵכן ָמ ִצינוּ ְ ּב ‪ֹ‬ח‪,‬‬ ‫ְ ּביָ ְפ ּיָה ו ְֵאי‪ָָ  ָּ ‬אה ְ ּב ַמ ֲﬠ ֶ ׂש ָיה‪ּ ְ ,‬ב ַמ ֲﬠ ֶ ׂש ָיה ְו‪ֹ ‬א ְ ּביָ ְפ ּיָה‪ָ ֲ ,‬בל זֹאת‬
‫"‪ׁ ‬יש ַצ ִ ּדיק ּ ָ‪ִ ‬מים" )בר‪‬שי‪ ‬ו‪ ,‬ט(‪ְ ,‬וּב ָפ‪ָ‬יו‬ ‫ׁ ֶש ּ‪ֹ ‬א ְ ּב ָפ‪ָ‬יו ‪ֱֶ ‬א ַמר‪ִ :‬‬ ‫נוֹיָה ‪ְִ ‬ק ֵר‪‬ת ּ'כ ׁ ִוּשי‪,'‬‬ ‫‪ָָ ‬אה ַ ּב ּכֹ‪ָ :‬ה ִא ּׁ ָשה ַה ֻּכ ׁ ִשית‪ַ .‬על ׁ ֵשם ּ‬
‫חוֹנם ָ ּג ַזר‬
‫יעם ִס ְר ָ‬ ‫ט ׀ וַ יִּ ַחר ַאף ה׳ ָּבם וַ יֵּ ַל ְך‪ֵ .‬מ ַא ַחר ׁ ֶש ִ‬
‫הוֹד ָ‬
‫י‪‬י ַצ ִ ּדיק לְ ָפ‪ַ‬י" )שם ז‪ּ ָ .( ,‬ד ָבר ַ‪ֵ ‬חר‪,‬‬ ‫"כי ‪ְֹ ‬ךָ ָר ִ‪ִ ‬‬ ‫‪ֱֶ ‬א ַמר‪ִּ :‬‬ ‫ְּכ ָא ָדם ַה ּק ֵוֹר‪ֶ ‬ת ְ ּב‪‬וֹ ‪ֶָ ‬אה ּ'כ ׁ ִוּשי' ְּכ ֵדי ׁ ֶש ּל ֹא ִ‪ְ ׁ ‬ש‪ֹ ‬ט בּ וֹ ַעיִ ן‬
‫ֲעלֵ ֶיהם ‪ִ‬דּ וּי‪ַ ,‬קל ָוח ֶֹמר לְ ָב ָ ׂשר ו ָָדם‪ֶ ׁ ,‬ש ּל ֹא יִ ְכעֹס ַעל ֲח ֵברוֹ‬
‫ִיפתוֹ ׁ ֶש‪ֲ ַ ‬הרֹן‪:‬‬ ‫ׁ ֶש ּל ֹא ׁ ְיִש ַמע ִ ּב ְ‪‬ז ָ‬ ‫ָר ָע‪ִּ :‬כי ִא ּׁ ָשה ֻכ ׁ ִשית ָל ָקח‪ .‬ו ְַע ּ ָתה ּג ְֵר ׁ ָש ּה‪:‬‬
‫יע‪ ּ‬וּ ִס ְרחוֹנוֹ‪:‬‬
‫יּוֹד ֶ‬
‫ַעד ׁ ֶש ִ‬

‫‪DISCUSSION‬‬
‫‪an elevated title, and Moses is one of the only‬‬ ‫‪form. The Rambam (Sefer HaMadda, Hilkhot‬‬ ‫‪All the prophets observed their prophecies‬‬
‫‪people in the Bible who was awarded this title.‬‬ ‫‪Yesodei HaTorah 7:6; 9:) speaks clearly and‬‬ ‫‪through an obscure looking glass; Moses ob-‬‬
‫‪12:8 | And the image of the Lord he will be-‬‬ ‫‪strongly about the uniqueness of the level and‬‬ ‫‪served his prophecies through a clear looking‬‬
‫‪hold: Precisely because Moses saw the “image‬‬ ‫‪experience of Moses’ prophecy, and about its‬‬ ‫‪glass (Yevamot 49b). It is precisely because‬‬
‫‪of the Lord,” he knew better than anyone else‬‬ ‫‪centrality with regard to the sanctity of Torah.‬‬ ‫‪the other prophets observed their prophecies‬‬
‫‪that God does not have a body or any physical‬‬ ‫‪The Sages expressed this in the following way:‬‬ ‫‪through an obscure looking glass that they saw‬‬
Samples of explanatory notes giving historical or cultural context

Book of Genesis | Chapter 2 | Vayetze

20 Jacob worked seven years for Rachel; they were in his eyes
but a few days, in his love of her. Since Jacob loved Rachel,
seven years of work seemed to him a fair price for her hand in
marriage.
21 Jacob said to Laban: Give me my wife, in accordance with
our agreement, as my time is fulfilled; I have performed the
amount of work we stipulated. And I will consort with her.
Throughout that entire period Rachel was designated for Jacob,
even engaged to him in a certain sense. Now Jacob sought to
consummate this through marriage.
22 Laban gathered all the people of the place, and made a wed-
ding feast.
26 Laban said: It is not done thus in our place, to give the
younger before the elder. According to our custom, the elder
must be married before her younger sister.
27 I offer a package deal: Complete the wedding week for this
one bride, and we will give you that one too, the other sister,
in exchange for the work that you will work with me another
seven additional years. My daughters are equally dear to me,
and each of them is separately worth seven years of work. While
you thought you were laboring for Rachel, you were actually
working for Leah. If Leah is not enough for you, you must work
another seven years.
28 Jacob, an isolated stranger with no other recourse, did so, as

m
23 It was in the evening,D and he, Laban, took Leah his older he had no choice but to accept Laban’s terms. And he com-

le
daughter and brought her to him, Jacob; and he consorted pleted that week,D the week of celebration for the marriage
with her, assuming that she was Rachel. of Leah, and he, Laban, gave him Rachel his daughter for a

sa
24 Laban gave Zilpa,D his maidservant, to his daughter Leah as wife. Laban did not want Rachel to wait another seven years.

ru
a maidservant, as one of his wedding gifts. Apparently, she had already come of age.
25 It was in the morning and Jacob discovered: Behold, she was 29 Laban gave to his daughter Rachel, Bilha his maidservant

Je
Leah. He said to Laban: What is this that you did to me? as a maidservant.
is w
Didn’t I work with you for Rachel, and why did you deceive 30 He also consorted with Rachel, he also loved Rachel more
rs
bl vie

me? than Leah, even though she was not his first wife. And Jacob
worked with him another seven additional years, as he had
he

agreed.
Pu pre

The Birth of Jacob’s Eleven Sons The overwhelming majority of Jacob’s descendants, during his lifetime, were born outside the
land of Canaan. Through his two wives and their maidservants he established the twelve tribes.
re ple

and Daughter The names given to his sons, and the explanations for these names, reveal the internal world
GENESIS 29:3130:24 of the mothers.
Ko m
n

31 The Lord sawD that Leah was hated,D and therefore He came 32 Leah conceived and bore a son, and she called his name
Sa

to her aid and immediately opened her womb, and she con- Reuben; she said: Because the Lord saw [ra’a] my afflic-
ceived. And Rachel, however, was barren. Since they married tion; for now my husband will love me,D for I am the mother
Jacob within seven days of each other, it was conspicuous that of his son.
while Leah was pregnant, Rachel was left without children.

the contrary, he seems a seasoned businessman
involved in negotiations.
2:23 | It was in the evening, etc.: The women
and men celebrated the wedding feast sepa-
rately. Furthermore, the custom was to cover
the bride’s face with a veil, which meant that
the bridegroom did not see his bride during
the wedding itself. It is possible that the two
sisters were similar in physical build and tone
of voice. According to one opinion, they were
twins (Seder Olam ). Their resemblance to one
another aided Laban in his plot to give Jacob
Leah instead of Rachel.
DISCUSSION
Laban swapped his daughters because he
wanted to take advantage of the opportunity
to marry off Leah, while gaining extra years of
service. The Sages assume that although Laban
initiated the fraud, a certain measure of coop-
eration on the part of Rachel was necessary
to prevent Jacob from noticing the difference
between the sisters. Laban’s exchange of Leah
for Rachel in the darkness is reminiscent of
Rebecca’s deception of her husband. There the
two brothers, Jacob and Esau, were swapped
with the help of metaphorical darkness, Isaac’s
blindness (see Bava Batra a).
2:2 | Zilpa: The name Zilpa means “pearl
shell.” The Sages maintain that Zilpa and Bilha
were young daughters of Laban’ born from a
concubine (Pirkei deRabbi Eliezer 6; Bereshit
Rabba 74:; Rashi, :50). The fact that she had
loftier status and was not a lowly slave is rel-
evant for the continuation of the story.
2:28 | And he completed that week: Some
of the marriage customs that appear here are
observed by the Jewish people to this day. In
addition to the basic custom of celebrating a
wedding with a public feast, the custom to con-
tinue celebrations for seven days is based on this
Samples of explanatory notes giving historical or cultural context

‫ספר בראשית | פרק כט | ויצא‬

‫ן‬ ‫ל ָב‬‫ל‬ ָ ‫ֹאמר יַ ֲֽﬠ ֤קֹב ֶא‬ ֶ ֨‫ּב ַ ֽא ֲה ָב ֖תוֹ א ָ ֹֽת ּה׃ וַ יּ‬ ‫כיָ ִ ֣מים ֲא ָח ִ ֔דים‬ּ ‫ו‬ ‫ב ֵﬠינָי‬ ‫ֽהי֤ ּו‬ ‫ׁ ֶש ַ֣בע ׁ ָשנִ ֑ים וַ ִיּ‬ ‫כא‬

‫שי ַה ָּמ ֖קוֹם‬‫נ‬ ֥ ֵ ׁ ‫א‬‫ל‬

ַ ‫כ‬‫ת‬ ּ ‫ ֱא ֥סֹף ָל ָב֛ן ֶא‬‫ֽיה׃ וַ יּ‬ ָ ‫וֹאה ֵא ֶל‬ ָ ‫ ָא ֖ב‬‫ֽל ֖א ּו יָ ָמ֑י ו‬ ‫ש ִּ֔תי ִּכ֥י ָמ‬ ׁ ‫א‬‫ת‬
ִ ‫ָה ָב֣ה ֶא‬ ‫כב‬

‫ֽיה׃‬ ָ ‫ל ָ ֣אה ִב ּ֔תוֹ וַ ֵיָּב֥א א ָ ֹ֖ת ּה ֵא ָל֑יו וַ ֖יָּבֹא ֵא ֶל‬‫ת‬ ֵ ‫ח ֶא‬ ‫ ִ ֣הי ָב ֶ֔ﬠ ֶרב וַ יִּ ַ ּק‬‫ש ֶּ ֽתה׃ וַ י‬ ׁ ‫וַ יַּ ַ֥ﬠשׂ ִמ‬ ‫כג‬

‫הוא‬‫ה‬ ֖ ִ ‫ ִה ֵּנ‬‫ ִ ֣הי ַב ּ֔ב ֶֹקר ו‬‫ ָ ֽחה׃ וַ י‬‫ל ֵל ָ ֥אה ִב ּ֖תוֹ ׁ ִשפ‬ ‫ ָח ֑תוֹ‬‫ל ּ ָפ֖ה ׁ ִשפ‬ ִ‫ז‬‫ן ָ֔ל ּה ֶאת‬ ‫וַ יִּ ֵּת֤ן ָל ָב‬ ‫כד‬
‫כה‬
‫יתנִי׃‬ ֽ ָ ‫ ָל ָּ֖מה ִר ִּמ‬‫ ו‬‫ד ִּתי ִﬠ ָּ֔מך‬ ‫ ָﬠ ַ ֣ב‬‫ב ָר ֵחל‬ ‫ ָﬠ ִ ׂ֣ש ָית ִּ֔לי ֲה ֤ל ֹא‬‫ל ָ֗בן ַמה־זֹּאת‬‫ל‬ ָ ‫ֹאמר ֶא‬ ֶ ֣‫ֵל ָא֑ה וַ יּ‬
‫ﬠ‬ ‫ש ֻ ֣ב‬ ׁ ‫ּב ִכ ָ ֽירה׃ ַמ ֵּל֖א‬ ‫ נֵ ֥י ַה‬‫ירה ִלפ‬ ֖ ָ ‫צ ִﬠ‬ּ ‫קוֹמ֑נ ּו ָל ֵ ֥תת ַה‬ ֵ ‫מ‬ ‫שה ֵכ֖ן ִּב‬ ֥ ׂ ֶ ‫יֵ ָֽﬠ‬‫ֹאמר ָל ָ֔בן ל ֹא‬ ֶ ֣‫וַ יּ‬ ‫כו‬
‫כז‬

m
‫ע־ש ִנ֥ים‬ ָ ׁ ‫שר ַּ ֽת ֲﬠ ֣בֹד ִﬠ ָּמ ִ ֔די ֖ﬠוֹד ׁ ֶש ַֽב‬ ֣ ֶ ׁ ‫ה ֲא‬ ‫ם־את־ז֗ ֹאת ַּב ֲֽﬠב ָֹד‬ ֶ ‫ל ֜ ָך ַ ּג‬ ‫ּת ֨ ָנה‬ ִ‫ נ‬‫ז֑ ֹאת ו‬

le
‫שה׃‬ ֽ ָ ּ ׁ ‫ל ִא‬ ‫ר ֵ ֥חל ִּב ּ֖תוֹ ֥לוֹ‬‫ת‬ָ ‫לוֹ ֶא‬‫ן‬ ֛ ‫ﬠ ז֑ ֹאת וַ ִיּ ֶּֽת‬ ‫ש ֻ ֣ב‬ ׁ ‫ ַמ ֵּל֖א‬‫ב ֵּ֔כן וַ י‬ ֹ‫ֲא ֵח ֽרוֹת׃ וַ יַּ ֤ ַﬠשׂ יַ ֲֽﬠק‬

sa
‫כח‬

‫ ֱא ַה֥ב‬‫ל־ר ֵ֔חל וַ יּ‬ ָ ‫א ַ ּג֣ם ֶא‬ ֹ‫ ָ ֽחה׃ וַ יָּ ב‬‫ל ׁ ִשפ‬ ‫ ָח ֑תוֹ ָל ּ֖ה‬‫ל ָה֖ה ׁ ִשפ‬ ‫ת־ב‬ ִּ ‫ל ָר ֵח֣ל ִּב ּ֔תוֹ ֶא‬ ‫ן‬ ‫וַ יִּ ֵּת֤ן ָל ָב‬ ‫כט‬

ru
‫ל‬

Je
‫ּאה כז‬ ֣ ָ ‫שנו‬‫ֽי‬ ׂ  ‫ה ִּכ‬ ‫רא יהו‬ ‫ע־ש ִנ֥ים ֲא ֵח ֽרוֹת׃ וַ ַ ֤יּ‬ ָ ׁ ‫ת־ר ֵח֖ל ִמ ֵּל ָא֑ה וַ יַּ ֲֽﬠ ֣בֹד ִﬠ ּ֔מוֹ ֖ﬠוֹד ׁ ֶש ַֽב‬ ָ ‫ם־א‬ ֶ ‫ַ ּג‬ ‫לא‬
is w

‫ראו ֵּב֑ן‬ ‫ש ֖מוֹ‬ ׁ ‫ק ָ ֥רא‬ ‫ה וַ ֵּ ֣ת ֶלד ֵּ֔בן וַ ִּת‬ ‫ ָר ֵח֖ל ֲﬠ ָק ָ ֽרה׃ וַ ַּת ַ֤הר ֵל ָא‬‫ח ָמ ּ֑ה ו‬ ‫ר‬‫ת‬ ַ ‫ ַּ ֖תח ֶא‬‫ֵל ָ ֔אה וַ יִּ פ‬
rs
bl vie

‫לב‬
he

֒‫עוֹד וַ ֵּ ֣ת ֶלד ֵּבן‬ ֮ ‫ישי׃ וַ ַּ ֣ת ַהר‬ ֽ ִ ׁ ‫ ֱא ָה ַב֥נִי ִא‬‫יי ִּכ֥י ַﬠ ָּ ֖תה י‬‫ﬠ ִ֔נ‬ ‫ּב‬ ‫ה‬ ‫ר ָא֤ה יהו‬‫ֽי‬ ָ ‫מ ָ ֗רה ִּכ‬ ‫ִּכ֣י ָ ֽא‬
Pu pre

‫לג‬
re ple

‫רש״י‬
Ko m

‫ ֲעבֹד‬ְַ ‫ ו‬,‫ ִמיָּ ד לְ ַא ַחר ׁ ִש ְב ַעת יְ ֵמי ַה ּ ִמ ׁ ְש ּ ֶתה‬.‫ַ ּגם ֶאת זֹאת‬ ִ ֲ ‫ ָּכלֵ ם‬ִ ּ ‫ ַע ְכ ׁ ָשיו‬:‫ ְמ ָרה‬ָ ,‫לֵאה‬
‫ ָע ְמ ָדה‬.‫חוֹתי‬ ִ ‫ׁ ֶש ּ ַמ ְכ‬
ָ ‫ִיסין לוֹ‬ ,”‫”מלְ אוּ יָ ָמי‬ ָ ,‫ ְועוֹד‬.‫ ּ ִמי‬ִ ‫ ׁ ֶש ָא ְמ ָרה לִ י‬.‫כא ׀ ָמ ְלא ּו יָ ָמי‬
n
Sa

:‫ ּ ׂש ֶוּא ָיה‬ִ ‫לְא ַחר‬

ַ :‫ִים‬‫ימ‬ ָ ּ ָ‫וּמ ְס ָרה ל‬
ָ ‫ן ִס‬‫וֹ‬ ָ ָ ‫ ו ְֵא‬,ָ‫ִים ו ְַא ְר ַ ּבע ׁ ָש‬ֹ‫ִי ֶ ּבן ׁ ְשמ‬ֲ ‫ׁ ֶש ֲה ֵרי‬
‫ֵים‬‫ ֲע ִמיד ׁ ְש‬ַ ‫ימ ַתי‬
‫ ו ֲַהל ֹא ַקל‬,”‫לֶ ָיה‬ֵ ‫בוֹאה‬ ָ ‫ ”ו ְָא‬:‫ָﬠ ָ ׂשר ׁ ְש ָב ִטים? ְוזֶהוּ ׁ ֶש ָא ַמר‬
‫ ָמה‬,‫שוֹנוֹ‬ ׁ ‫ ֵחרוֹת ִה ִּק ׁ ָישן לָ ִר‬ֲ .‫ל ׀ ׁ ֶש ַבע ׁ ָשנִים ֲא ֵחרוֹת‬ ‫בוּע‬ ‫ ׁ ָש‬,‫ָקוּד ַ ּב ֲח ָטף‬ ‫ ׁ ֶש ֲה ֵרי‬,‫ ָ ּדבוּק הוּא‬.‫ﬠ זֹאת‬ ‫כז ׀ ַמ ֵּלא ׁ ְש ֻב‬ :‫ ַמר ֵּכן‬ָ ‫וֹלָ דוֹת‬ּ ‫וֹלִ יד‬ ְ‫ ּלָא ל‬ֶ !‫וֹמר ֵּכן‬ ֵ ‫ינוֹ‬ֵ ‫ׁ ֶש ַ ּב ַּק ּ ִלים‬
‫ ו ְַאף ַעל ּ ִפי‬,ָ‫ף ָה ַא ֲחרוֹנוֹת ֶ ּב ֱאמוּ‬ַ ָ‫שוֹנוֹת ֶ ּב ֱאמוּ‬ ׁ ‫ִר‬ ‫מוֹעד‬ֵ ‫רוּשלְ ִמי ְ ּב‬ ַ ׁ ְ‫לְ מוּד י‬ַ ‫ ְ ּב‬.‫ ו ְֵהן ׁ ִש ְב ַעת יְ ֵמי ַה ּ ִמ ׁ ְש ּ ֶתה‬,‫ׁ ֶשל זֹא‬
:‫ׁ ֶש ְ ּב ַר ּ ָמאוּת ָ ּבא ָעלָ יו‬ ” ָ‫ ְר ָדה ו ְָנ ְבל‬”ֵ :‫ ְּכמוֹ‬,‫ לְ ׁשוֹן ַר ִ ּבים‬. ָ‫ וְ נִ ְּתנָ ה ְלך‬:(‫ ז‬,) ‫ָק ָטן‬ ‫ה‬ָ ְ‫ ל ֹא ָהי‬ ָ‫ ָבל ַ ּב ּ ַליְ ל‬ֲ .‫כה ׀ וַ יְ ִהי ַב ּב ֶֹקר וְ ִה ֵּנה ִהיא ֵל ָאה‬
:‘‫ן‬ֵ ּ ְִ ‫ף זֶה לְ ׁשוֹן ’ו‬ַ ,(‫” )שם פסוק ג‬‫ ְ ׂש ְר ָפ‬ְִ ‫ ”ו‬,(‫ ז‬,‫)לעיל י‬ ‫ ָתה‬ֲ ‫וּכ ׁ ֶש ָר‬
ְ ,‫ים לְ ָר ֵחל‬ִ ‫ימ‬ ָ ‫ לְ ִפי ׁ ֶש ּ ָמ ַסר יַ ֲעקֹב ִס‬,‫לֵ ָאה‬

DISCUSSION
episode, and does not appear elsewhere in the favorite. This is similar to the story of Hanna and and the other hated (Deuteronomy :5–7).
Torah (see Judges 4:). Penina, the two wives of Elkana (I Samuel :–5). There too, the second woman is apparently not
2:31 | The Lord saw that Leah was hated: It is Elkana also loved his barren wife more while he really hated, for if she were, the husband could
possible that Leah loved Jacob even before their treated the mother of his children in a formal simply divorce her. Rather, she is less loved than
marriage, as he was her relative and had many manner. the first wife (see Ramban; Tzeror HaMor; Rabbi
evident fine qualities. She was compelled to love Leah was hated [senu’a]: In modern Hebrew Samson Raphael Hirsch).
him in silence, dreaming for seven years of win- the word senu’a means hated. Here however, 2:32 | Now my husband will love me: When
ning his hand. If so, she might have conspired the Torah means that Leah was unloved rela- a son was born to a ruler or in a family of noble-
with her father in his act of deception. Jacob tive to Rachel, as indicated in the previous verse. men, the status of the woman who had given
would have complained to her for not revealing Elsewhere, in a passage dealing with the inheri- birth to him often changed, and she became the
her true identity (see Ramban). Although Jacob tance of the firstborn, the Torah likewise men- primary wife (see 6:4; commentary on I Samuel
always treated Leah properly, Rachel was his tions a case involving two wives, one beloved :6).
 Samples of explanatory notes giving historical or cultural context

Book of Genesis | Chapter 3 | Vayishlah

camp and flocks, perhaps because Jacob had cautiously left
them behind. He, Jacob, urged him, Esau, to accept his pres-
ent, and he took it.
12 Ever since Esau’s anger and animosity toward Jacob had been
aroused many years ago, Jacob had avoided this encounter.
Nevertheless, Jacob’s gift and gestures of submission were suffi-
cient to subdue Esau’s resentment and restore their brotherhood.
He, Esau, said: We will travel, and we will go, and I will go
along with you. Let us continue together on the same road, as
you are my brother. From Jacob’s subsequent response it is appar-
ent that he understood Esau’s comment as an invitation to visit
him or even to live with him in the place where he ruled.
Furthermore, I do not wish to burden you by accepting this
service.
16 Esau returned on that day with his entourage and the animals
he had received on his way to Se’ir.
17 Jacob traveled to a location named Sukot,B and built him a
house, and established booths for his livestock. Therefore,
he called the name of the place Sukot. This was a temporary
lodging, where Jacob stayed until he decided upon his next
destination.
18 Jacob came unharmedB and without losses to the city of
Shekhem,B which is in the land of Canaan, upon his arrival
from Padan Aram. He intended to make Shekhem his perma-

m
13 He, Jacob, said to him: My lord knows that the children are nent residence. And he encamped before the city; not inside,
tender. You can see that the children are young. Reuben, Jacob’s but close enough to form a relationship with the local residents.

le
firstborn son, was about thirteen years old at the time. And you 19 Since this was a populated area, it would have been inappropri-

sa
know that the responsibilities of attending to the needs of the ate for Jacob to establish his residence on land that he did not
nursing flocks and cattle are upon me; if they drive them own. Therefore, upon his arrival he purchased a tract of the

ru
hard one day, all the flocks will die. With my large family and field where he had pitched his tent, from the possession of
many sheep, I cannot keep up with your troops. the children of Hamor, father of Shekhem, who was the mayor

Je
14 Please, my lord will pass before his servant. You go first, and of the city of Shekhem, for one hundred kesita,B a certain sum
is w
I will advance slowly, according to the pace of the property of money.7 Alternatively, kesita means sheep and the like.
rs
bl vie

that is before me and according to the pace of the children, 20 He established there an altar, and called it El Elohei Israel,
meaning the Strong God of Israel.8 Naming an altar in this man-
he

until I will come to my lord to Se’ir. There is a long way ahead

Pu pre

of us until we reach your land. ner was not unusual, as they were not treated as mere instru-
15 And Esau said: If so, please, I will place with you some of mental structures, but were anthropomorphized, given a name
the people who are with me to protect you and your family. and identity. The commentaries note that Moses similarly
re ple

He, Jacob, said: Why do that? I will find favor in the eyes of named an altar “The Lord Is My Standard”9 and Jerusalem was
my lord.D I am independent; I have no need for such assistance. called “The Lord Is There.”10
Ko m

The travails of Jacob’s family have not ended. After an extended exile, feuds with the extended family,
The Incident of Dina
n
Sa

wanderings, struggles, and fear, Jacob and his family finally return to the land of Canaan. However, they do
GENESIS 34:131 not merit to dwell there in tranquility, as Jacob’s only daughter is raped in Shekhem by the prince of the city.
For the first time, two of Jacob’s sons, Simeon and Levi, initiate a bold move. Their zealous response to the
rape of their sister provokes criticism from their father. There is a renewed sense of danger threatening the household that has been created with great
hardships.

34Fifth1 Since Jacob and his family were residing near the city of to Jacob, went out to see the daughters of the land. Having
Shekhem, Dina, the young daughter of Leah, whom she bore lived until that point mostly as a nomad in the desert, Dina
aliya

DISCUSSION
33:1 | Why do that? I will find
favor in the eyes of my lord:
Jacob wanted to end his encounter
with Esau as smoothly and pleas-
antly as possible, without receiv-
ing any benefits from his brother.
He did not wish to accept Esau’s
gestures of kinship, but merely to
maintain a distant relationship of
respect and conciliation.
BACKGROUND
33:1 | Sukot: A city in the portion of the tribe of Gad,
on the eastern side of the Jordan River. It is identified
with Deir Alla, which is located in the valley of Sukot
(see Psalms :), near an estuary of the Zarqa River.
33:18 | Jacob came unharmed [shalem]: According
to one opinion, Shalem is the name of a town located
on the road between the Jordan Valley and Shekhem.
Its name is preserved in the Arab village of Shalem,
about  km east of Shekhem.
Shekhem: Shekhem is identified with Tel Balata, which
is located on a major intersection in the center of Sa-
maria, on “the path of the setting sun” (Deuteronomy
:). This path extends from the Jordan Valley to the
Mediterranean coast through the Samarian hills. Re-
mains of massive walls have been found there. Accord-
ing to archaeological findings, the city was founded at
the beginning of the second millennium BCE, and it is
mentioned in Egyptian documents dating from that
period.
33:1 | Kesita: At that time there were presumably no
standard coins; therefore, it is likely that this is not re-
ferring to a sum of money but to some other item of
‫‪Samples of explanatory notes giving historical or cultural context‬‬

‫ספר בראשית | פרק לד | וישלח‬

‫ֽי־ה ָי‪‬ל ִ ֣דים ַר ִּ֔כים‬ ‫ֹאמר ֵא ָ֗ליו ֲאדֹנִ ֤י י ֵ ֹ֙ד ‪ ‬ﬠ ִּכ ַ‬ ‫ֹאמר נִ ‪‬ס ָﬠ֣ה ו‪ ‬נֵ ֵל ָ֑כה ו‪ֽ ֵ ‬א ‪‬ל ָכ֖ה ‪‬לנֶ ג‪ ‬דֶּ ֽ ךָ ׃ וַ יּ֣ ֶ‬‫וַ יּ֖ ֶ‬ ‫יב‬
‫יג‬
‫ל‪‬ה ּֽצֹאן׃ יַ ֲֽﬠ ‪‬בר‪‬נָ ֥א ֲאדֹנִ ֖י‬ ‫ו‪ַ ‬ה ּ֥צֹאן ו‪ַ ‬ה ָּב ָ ֖קר ָﬠ ֣לוֹת ָﬠ ָל֑י ו ‪ּ‬דפָ ק ּו ‪‬ם י֣וֹם ֶא ָ֔חד וָ ֵ ֖מת ּו ּ‪‬כ ַ‬ ‫יד‬

‫ר‪‬לפָ נַי‪ ‬ו ‪ּ‬ל ֶ ֣רגֶ ל ַה ָי‪‬ל ִ ֔דים ַﬠ֛ד‬ ‫אכ ֤ה ֲא ׁ ֶש ‪‬‬ ‫ִלפ‪ ‬נֵ ֣י ַﬠ ‪‬בדּ֑ וֹ וַ ֲֽא ֞ ִני ֶא ‪‬תנַ ֲֽה ָל֣ה ‪‬ל ִא ּ ִ֗טי ‪‬ל ֶ ֨רגֶ ל ַה ּ‪‬מ ָל ָ‬
‫שר ִא ִּ ֑תי‬ ‫ן־ה ָﬠ֖ם ֲא ׁ ֶ ֣‬‫ה‪‬נ֣א ִﬠ ּ‪‬מ ֔ ָך ִמ ָ‬ ‫ֹאמר ֵﬠ ֔ ָ ׂשו ַא ִ ּצֽיגָ ָּ‬ ‫ל־אדֹנִ ֖י ֵ ׂש ִ ֽﬠ ָירה׃ וַ יּ֣ ֶ‬
‫ר־א ֥בֹא ֶא ֲ‬ ‫ֲא ׁ ֶש ָ‬ ‫טו‬

‫שו ‪‬ל ַד ‪‬ר ּ֖כוֹ ֵ ׂש ִ ֽﬠ ָירה׃‬ ‫א־חן ‪ּ‬ב ֵﬠינֵ ֥י ֲאד ִֹנֽי׃ וַ ָ֩יּ ׁ ‪‬ש ‪‬ב ַּביּ֨ וֹם ַה ֥הוּא ֵﬠ ָ ׂ ֛‬ ‫ֹאמ ‪‬ר ָל ָּ֣מה ֶ֔זּה ֶא ‪‬מצָ ֵ ֖‬ ‫וַ יּ֙ ֶ‬ ‫טז‬

‫ם־ה ָּמ ֖קוֹם‬ ‫ל־כ֛ן ָק ָ ֥רא ׁ ֵש ַ‬ ‫שה ֻס ּ֔כֹת ַﬠ ֵּ‬ ‫ו‪ ‬יַ ֲֽﬠקֹ ‪‬ב נָ ַס֣ע ֻס ּ֔כ ָֹתה וַ ִיּ ֶ֥בן ֖לוֹ ָּב֑יִ ת ו ‪ּ‬ל ִמ ‪‬ק ֙ ֵנה ּ‪‬ו ָﬠ ָ ׂ ֣‬ ‫יז‬

‫‪m‬‬
‫וַ יָּ בֹ ‪‬א יַ ֲֽﬠ ֨קֹב ׁ ָש ֵ֜לם ִ ֣ﬠיר ׁ ‪‬ש ֶ֗כם ֲא ׁ ֶש ‪‬ר ‪ּ‬ב ֶ ֣א ֶרץ ּ‪‬כ ֔ ַנ ַﬠן ‪ּ‬בב ֹ֖אוֹ ִמ ּ ַפדַּ ֣ ן לא‬ ‫ֻס ּֽכוֹת׃‬ ‫יח‬

‫‪le‬‬
‫ה־ש ‪‬ם ‪‬א ‪ֽ‬ה ֔לוֹ ִמיַּ ֥ד‬ ‫ת־ח ‪‬ל ַ ֣קת ַה ּ ָשׂ ֶ ֗דה ֲא ׁ ֶש֤ר נָ ָֽט ׁ ָ‬ ‫ת‪‬פנֵ ֥י ָה ִ ֽﬠיר׃ וַ ִ֜יּ ֶקן ֶא ֶ‬ ‫ֲא ָ ֑רם וַ יִּ ַ֖חן ֶא ּ ‪‬‬

‫‪sa‬‬
‫יט‬

‫א־לוֹ ֵ ֖אל ֱאל ֵֹה֥י‬ ‫ב־ש֖ם ִמז‪ּ ֵ ‬ב ‪֑‬ח וַ ִ֨יּ ‪‬ק ָר ֔‬ ‫יטה׃ וַ יַּ ֶּצ ׁ ָ‬ ‫ֽי־ח ֖מוֹר ֲא ִ ֣בי ׁ ‪‬ש ֶכ֑ם ‪ּ‬ב ֵמ ָא֖ה ‪‬ק ִ ׂש ָ ֽ‬ ‫‪ּ‬בנֵ ֲ‬

‫‪ru‬‬
‫כ‬

‫‪Je‬‬
‫שר יָ ‪ֽ‬ל ָ ֖דה ‪‬ליַ ֲֽﬠ ֑קֹב ִל ‪‬ר ֖אוֹת ִּב ‪‬בנ֥ וֹת חמישי‬ ‫ת‪‬ל ָ ֔אה ֲא ׁ ֶ ֥‬ ‫וַ ֵּתצֵ ֤א ִדינָ ‪‬ה ַּב ֵ‬ ‫יִ ‪ׂ ‬ש ָר ֵ ֽאל׃‬ ‫לד‬
‫‪is w‬‬
‫א‬
‫‪rs‬‬
‫‪bl vie‬‬

‫רש״י‬
‫‪he‬‬
‫‪Pu pre‬‬

‫”עד בּ ָוֹא‪ּ ֵ ָ‬בי‪ ‬לָ ֶחם” )רות ‪ ,‬יט(‪ְּ :‬בבֹאוֹ ִמ ּ ַפדַּ ן ֲא ָרם‪.‬‬ ‫ַ‬ ‫לֵ ילֵ ךְ ‪ַ :‬ﬠד ֲא ׁ ֶשר ָאבֹא ֶאל ֲאדֹנִי ֵ ׂש ִﬠ ָירה‪ִ .‬ה ְר ִחיב לוֹ ַה ֶ ּד ֶרךְ ‪,‬‬ ‫לְחה״ )ל‪‬לן מג‪,‬‬ ‫״ש ָ‬
‫״ש ְמ ָע‪‬״ )‪‬הלים לט‪ ,‬יג(‪ִ ׁ ,‬‬ ‫נִס ָﬠה‪ְּ .‬כמוֹ‪ִ ׁ :‬‬
‫יב ׀ ְ‬
‫אוֹמר לַ ֲח ֵברוֹ‪ ,‬יָ צָא ּ ְפלוֹ‪ִ‬י ִמ ֵ ּבין ׁ ִש ּ‪ֵ‬י ֲ‪ָ ‬ריוֹת ָוּבא‬ ‫ְּכ ָא ָדם ָה ֵ‬ ‫ׁ ֶש ּל ֹא ָהיָה ַ ּד ְע ּתוֹ לָ לֶ ֶכת ֶ‪ּ ‬לָא ַעד ֻס ּכוֹ‪ַ ָ ,‬מר‪ִ :‬ם ַ ּד ְע ּתוֹ‬ ‫ח( ׁ ֶשהוּא ְּכמוֹ ׁ ְ’ש ַמע׳‪ְ ׁ ,‬׳שלַח‘‪ַ ,‬ף ִ’נ ְס ָע‪ְּ ‘‬כמוֹ ְ’נ ַסע‘‪ ,‬ו ְַהנּוּ״ן‬
‫ׁ ָשלֵ ם‪ַ ,‬ף ָּכאן‪ :‬וַ יָּ בֹא ׁ ָשלֵ ם ִמ ּ ַפ ַ ּדן ֲ‪ָ ‬רם‪ִ ,‬מ ּ ָל ָבן ֵ‬
‫וּמ ֵﬠ ָ ׂשו‬ ‫לַ ֲﬠשׂ וֹת לִ י ָר ָע‪ ‬יַ ְמ ּ ִתין ַעד בּ ִוֹאי ֶ‪ְ ‬צלוֹ‪ .‬וְהוּא ל ֹא ָהלַ ךְ ‪,‬‬ ‫יְ סוֹד ַ ּב ּ ֵ‪ָ ‬בה‪ .‬ו ְַ‪ְ ‬רגּוּם ׁ ֶשל ‪‬וּ‪ְְ ‬קלוֹס‪” :‬טוֹל וּ‪ְָ ‬ךְ ”‪ֵ ,‬ﬠ ָ ׂשו ָ‪ַ ‬מר‬
‫‪re ple‬‬

‫ׁ ֶש ִ ּ‪‬ז ַ ְּדוְּגוּ לוֹ ַ ּב ֶ ּד ֶרךְ ‪:‬‬ ‫יעים ְ ּב ַהר‬ ‫ימי ַה ּ ָמ ׁ ִש ‪‬יח‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ְ ” :‬ו ָעלוּ ׁ ִ‬
‫מוֹש ִ‬ ‫ימ ַתי יֵ לֵ ךְ ? ִ ּב ֵ‬‫ו ְֵא ָ‬ ‫טוֹבה‬ ‫לְ יַ ֲעקֹב‪ְ ,‬נ ַסע ִמ ָּכאן וְ‪ֵ‬לֵ ךְ ‪ :‬וְ ֵא ְל ָכה ְלנֶ גְ דֶּ ךָ ‪ּ ְ .‬ב ׁ ָשוֶה לְ ךָ ‪ָ ,‬‬
‫ִציּוֹן לִ ׁ ְש ּפֹט ֶ‪‬ת ַהר ֵﬠ ָ ׂשו” )עובדיה ‪ ,‬כא(‪ִ .‬‬
‫וּמ ְד ְר ׁ ֵשי ַ‪ּ ‬ג ָָדה‬ ‫לְאט ַּכ ֲא ׁ ֶשר‬ ‫זוֹ ֶ‪ֱ ‬ﬠ ֶ ׂשה לְ ךָ ׁ ֶש ַא ֲא ִריךְ יְ ֵמי ַמ ֲהלַ ְכ ּ ִתי לָ לֶ ֶכת ַ‬
‫יטה‪ָ .‬מ ָע‪ַ ָ .‬מר ַר ִ ּבי ֲע ִק ָיבא‪ְּ :‬כ ׁ ֶש ָהלַ ְכ ּ ִתי לִ ְכ ַר ֵּכי‬
‫יט ׀ ְק ִ ׂש ָ‬
‫ׁיֵש לְ ָפ ָר ׁ ָשה זוֹ ַר ִ ּבים‪:‬‬ ‫גְדךָ ” — ְ ּב ׁ ָשוֶה לְ ךָ ‪:‬‬ ‫ַא ּ ָתה ָצ ִריךְ ‪ְ ,‬וזֶהוּ ”לְ ֶ‪ּ ֶ ‬‬
‫‪Ko m‬‬

‫יטה‘‪:‬‬‫קוֹרין לְ ָמ ָע‪’ְ ‬ק ִ ׂש ָ‬

‫ַהיָּ ם ָהיוּ ִ‬
‫ֹאמר ָל ָּמה זֶּ ה‪ֲ ַ ּ .‬ﬠ ֶ ׂשה לִ י ָ‬ ‫טו ׀ וַ יּ ֶ‬ ‫”עלָ י”‪,‬‬ ‫”עלוֹת”‪ֻ ,‬מ ָּטלוֹת ָ‬ ‫יג ׀ ָﬠלוֹת ָﬠ ָלי‪ַ .‬הצּ ֹאן ו ְַה ָ ּב ָקר ׁ ֶש ֵהן ָ‬
‫‪n‬‬

‫טוֹבה זוֹ ׁ ֶש ֵאי‪ִ‬י ָצ ִריךְ‬

‫‪Sa‬‬

‫”‪‬ל ֵֹ‪‬י‬ ‫כ ׀ וַ יִּ ְק ָרא לוֹ ֵאל ֱאל ֵֹהי יִ ְ ׂש ָר ֵאל‪ .‬ל ֹא ׁ ֶש ַה ּ ִמז ֵ ְּב ‪‬ח ָקרוּי ֱ‬ ‫גַדלוֹת עוֹלְ לֵ ֶיהן‪ ,‬לְ ׁשוֹן ”עוֹלֵ ל וְיוֹ‪ֵ‬ק”‬ ‫לְאט‪ָ :‬ﬠ‪‬וֹת‪ְ .‬מ ְ ּ‬ ‫לְ ‪ֲַ ‬לָ ן ַ‬
‫”‪ְ ‬מצָא ֵחן” ְ ּב ֵעי‪ֶ‬יךָ ְול ֹא ּ ְ‪ַ ׁ ‬ש ּ ֵלם לִ י ַע ּ ָתה ׁשוּם ְ ּגמוּל‪:‬‬
‫לָ ּ‪ֶ ;‬‬
‫דוֹש ָ ּברוּךְ הוּא ִע ּמוֹ‬ ‫יִש ָר ֵ‪‬ל”‪ָ ּ ֶ ,‬לא ַעל ׁ ֵשם ׁ ֶש ָהיָ ה ַה ָּק ׁ‬ ‫ְׂ‬ ‫”וּש ּ ֵתי‬
‫)ירמיה מד‪ ,‬ז; ‪‬יכ‪ ‬ב‪ ,‬י‪” ,(‬עוּל יָ ִמים” )ישעיה סה‪ ,‬כ(‪ְ ׁ ,‬‬
‫ו ְִה ִ ּצילוֹ ָק ָר‪ֵ ׁ ‬שם ַה ּ ִמ ְז ֵ ּב ‪‬ח ַעל ׁ ֵשם ַה ֵ ּנס‪ ,‬לִ ְ‪‬יוֹת ׁ ִש ְבחוֹ‬ ‫טז ׀ וַ יָּ ׁ ָשב ַּביּוֹם ַההוּא ֵﬠ ָ ׂשו ְל ַד ְר ּכוֹ‪ֵ .‬ﬠ ָ ׂשו לְ ַבדּ וֹ‪ ,‬ו ְַא ְר ַ ּבע‬ ‫ָפרוֹת ָעלוֹת” )שמואל ‪‬׳ ו‪ ,‬ז(‪ְ ,‬וּבלַ ַעז ‪‬נפנטיי״ש‪ :‬ו ְּדפָ קוּם יוֹם‬
‫לוֹמר‪ִ ,‬מי ׁ ֶשהוּא ֵ‪‬ל‪,‬‬ ‫ׁ ֶשל ָמקוֹם ִ‪‬ז ְָּכר ִ ּב ְק ִר ַי‪‬ת ַה ּׁ ֵשם‪ְּ ,‬כ ַ‬ ‫יכן‬‫ֵמאוֹת ִ‪ׁ ‬יש ׁ ֶש ָהלְ כוּ ִע ּמוֹ ִ‪ְ ׁ‬ש ְמטוּ ֵמ ֶא ְצלוֹ ֶ‪ָ ‬חד ֶ‪ָ ‬חד‪ .‬ו ְֵה ָ‬ ‫ֶא ָחד‪ .‬לְ ְ ּיַג ָעם ַ ּב ֶ ּד ֶרךְ ִ ּב ְמרוּצָ‪” ,‬ו ֵָמתוּ ָּכל ַהצּ ֹאן”‪ :‬ו ְּדפָ קוּם‪.‬‬
‫יִש ָר ֵ‪‬ל‪.‬‬ ‫דוֹש ָ ּברוּךְ הוּא‪ ,‬הוּא לֵאל ִֹ‪‬ים לִ י ׁ ֶש ּׁ ְש ִמי ְ ׂ‬ ‫הוּא ַה ָּק ׁ‬ ‫ימי ָ ּדוִד‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ִּ :‬‬
‫”כי‬ ‫דוֹש ָ ּברוּךְ הוּא? ִ ּב ֵ‬ ‫ּ ָפ ַרע לָ ֶ‪‬ם ַה ָּק ׁ‬ ‫נוֹק ׁש ַ ּב ֶ ּדלֶ ‪:‬‬
‫דוֹפק” )שיר השירים ה‪ ,‬ב(‪ֵ ,‬‬ ‫ְּכמוֹ‪” :‬קוֹל דּ ִוֹדי ֵ‬
‫ְו ֵכן ָמ ִצינוּ ְ ּבמ ׁ ֶֹשה‪” :‬וַיִּ ְק ָר‪ְ ׁ ‬שמוֹ ה׳ ִנ ִּסי” )שמות יז‪ ,‬טו(‪ ,‬ל ֹא‬ ‫ִאם ַ‪ְ ‬ר ַ ּבע ֵמאוֹת ִ‪ׁ ‬יש ַ‪ַ ‬ער ֲ‪ֶ ׁ ‬שר ָר ְכבוּ ַעל ַה ְ ּג ַמ ּ ִלים”‬
‫ׁ ֶש ַה ּ ִמז ֵ ְּב ‪‬ח ָקרוּי ה׳‪ּ ֶ ,‬לָא ַעל ׁ ֵשם ַה ֵ ּנס ָק ָר‪ֵ ׁ ‬שם ַה ּ ִמ ְז ֵ ּב ‪‬ח‬ ‫)שמואל ‪‬׳ ל‪ ,‬יז(‪:‬‬ ‫יכ ְ‪‬ךָ ‪ֲ ,‬עבֹר‬ ‫יד ׀ יַ ֲﬠ ָבר נָ א ֲאדֹנִי‪ַ .‬ל ‪ָ‬א ּ ַ‪ֲ ‬א ִריךְ יְ ֵמי ֲהלִ ָ‬
‫דוֹש ָ ּברוּךְ הוּא‪ ,‬ה׳ הוּא ִנ ִּסי‪ְ .‬ו ַרבּ ֵוֹתינוּ‬ ‫לְ ַ‪‬ז ְִּכיר ׁ ִש ְבחוֹ ׁ ֶשל ַה ָּק ׁ‬ ‫ְּכ ִפי ַ ּד ְר ְּכךָ ו ְַאף ִ‪‬ם ּ ִ‪ַ ְ ‬ר ֵחק‪ֶ :‬א ְתנַ ֲה ָ‪‬ה‪ֵַ ְ ֶ .‬ל‪ֵ ,‬ה״‪‬‬
‫יז ׀ וַ ֶיִּבן לוֹ ָּביִת‪ָ ׁ .‬ש ָה‪ָ ׁ ‬שם ׁ ְשמוֹ‪ָ ָ‬ﬠ ָ ׂשר ח ֶֹד ׁש‪ַ ,‬קיִץ ְוח ֶֹרף‬ ‫’‪ְ ׁ ‬ש ְמ ָע‪) ‘‬ירמיה ד‪ ,‬כא;‬ ‫יְ ֵ‪ָ ‬רה‪ְּ ,‬כמוֹ‪ֲ ’ֵ :‬ר ָדה‘ )לעיל יח‪ ,‬כא(‪ֶ ,‬‬
‫דוֹש ָ ּברוּךְ הוּא ְק ָר‪‬וֹ לְ יַ ֲעקֹב ֵ’‪‬ל‘‪ .‬ו ְִד ְב ֵרי ּ‪ָ ‬וֹרה‬ ‫ָא ְמרוּ ׁ ֶש ַה ָּק ׁ‬
‫ו ְַקיִ ץ; ַקיִ ץ — ֻ’ס ּכֹת‘‪ ,‬ח ֶֹרף — ַ ּ’ביִ‪ ,‘‬ו ְַקיִץ — ֻ’ס ּכֹת‘‪:‬‬ ‫”ה‪‬וֹלְ ִכים‬ ‫תהלים פ‪ ,‬ט(‪ְ :‬ל ִא ּ ִטי‪ .‬לְ ַאט ׁ ֶש ּ ִלי‪ ,‬לְ ׁשוֹן ‪ַַ ‬ח‪ַ ,‬‬
‫”כ ַפ ִּט ׁיש יְ פ ֵֹצץ ָסלַ ע” )ירמיה כג‪ ,‬כט(‪ִ ,‬מ ְ‪ַ ‬ח ּ ְל ִקים לְ ַכ ּ ָמה‬ ‫ְּ‬
‫אתי‪:‬‬ ‫ְט ָע ִמים‪ ,‬ו ֲַא‪ִ‬י לְ ּׁ ֵיַשב ּ ְפ ׁשוּטוֹ ׁ ֶשל ִמ ְק ָר‪ּ ָ ‬ב ִ‬ ‫יח ׀ ׁ ָש ֵלם‪ָ ׁ .‬שלֵ ם ְ ּבגוּפוֹ‪ֶ ׁ ,‬ש ִ ּ‪ַ ְ ‬ר ּ ֵפא ִמ ִ ּצלְ ָעתוֹ; ׁ ָשלֵ ם ְ ּב ָממוֹנוֹ‪,‬‬ ‫”לְאט לִ י לַ ַ ּ‪ַ ‬ער” )שמואל ב׳ יח‪ ,‬ה(‪ְ :‬ל ִא ּ ִטי‪.‬‬ ‫לְאט” )ישעיה ח‪ ,‬ו(‪ַ ,‬‬ ‫ַ‬
‫תוֹר‪‬וֹ‪ֶ ׁ ,‬ש ּל ֹא‬
‫ׁ ֶש ּל ֹא ָח ַסר ְּכלוּם ִמ ָּכל ‪‬וֹתוֹ דּ וֹרוֹן; ׁ ָשלֵ ם ְ ּב ָ‬ ‫ַה ּ ָל ֶמ״ד ִמן ַהיְּ סוֹד ו ְֵאי‪ְ ָּ ‬מ ׁ ַש ּ ֶמ ׁ ֶש‪ֵַ ְ ֶ ,‬ל ‪ַַ ‬ח‪ֶ ׁ ‬ש ּ ִלי‪ְ :‬ל ֶרגֶ ל‬
‫פרק לד‬ ‫אכ‪ַ ‬ה ּ ֻמ ֶּטלֶ ת‬ ‫יכת ַרגְלֵ י ַה ּ ְמלָ ָ‬ ‫אכה‪ .‬לְ ִפי צ ֶֹרךְ ֲהלִ ַ‬ ‫ַה ְּמ ָל ָ‬
‫ׁ ָש ַכח ּ ַ‪‬לְ מוּדוֹ ְ ּב ֵבי‪ ‬לָ ָבן‪ִ :‬ﬠיר ׁ ְש ֶכם‪ְּ .‬כמוֹ ’לְ ִעיר‘‪ְ ,‬ו ָכמוֹהוּ‪:‬‬
‫א ׀ ַּבת ֵל ָאה‪ְ .‬ול ֹא ַ ּבת יַ ֲעקֹב? ֶ‪ָ ּ ‬לא ַעל ׁ ֵשם יְ ִצ ָ‬
‫י‪ָ ‬ת ּה‬ ‫לְ ָפ‪ַ‬י לְ ‪‬וֹלִ יךְ ‪ :‬ו ְּל ֶרגֶ ל ַה ָיְל ִדים‪ .‬לְ ִפי ַרגְלֵ ֶיהם ׁ ֶש ֵהם יְ כוֹלִ ים‬

‫‪BACKGROUND‬‬
‫‪value. See the verse: “Each gave him one kesita,‬‬ ‫‪which in biblical Hebrew refers to wealth and‬‬ ‫‪Midrash Sekhel Tov; Ibn Ezra, Job :). However,‬‬
‫‪and each one gold ring” (Job :). The ancient‬‬ ‫‪property, means a horse in other Semitic lan-‬‬ ‫‪Rabbi Akiva attests in the Talmud: When I went‬‬
‫‪translations of Onkelos, the Dead Sea Scrolls,‬‬ ‫‪guages. An etymological transition of this type,‬‬ ‫‪to Africa, they would call a ma’a, which is a type‬‬
‫‪and the Septuagint render the word as sheep. A‬‬ ‫‪from sheep to money, occurs in Latin as well; the‬‬ ‫‪of coin, a kesita (Rosh HaShana a). Some claim‬‬
‫‪similar word in Akkadian, sikkultu, means sheep‬‬ ‫‪Latin term for money, pecunia, is derived from‬‬ ‫‪that kesita was a unit of weight.‬‬
‫‪or a valuable item. Interestingly, the term ĥayyil,‬‬ ‫;‪its word for sheep (see also Rav Se’adya Gaon‬‬
Samples of explanatory notes giving historical or cultural context

Book of Exodus | Chapter 1 | Beshalah

Canaan, the Israelites did not need to cross the Red Sea. From
the eastern bank of the Nile, their way was open toward the
Land of Israel, even if the Red Sea once extended further north
than it does today. Still, God instructed Moses to turn from
their route and camp by the sea.
economic function for us, and was part of our way of life. We
did not mean to set them free, only to allow them a respite.
6 He harnessed his chariot. Pharaoh commanded that his
horses be harnessed to his personal chariot. And he took his
people, his soldiers, with him.
7 He took six hundred select chariots, the best he had. These
were the elite forces of Egypt, whose size is comparable to that
of a modern armored division. And he took as well all the
chariots of Egypt; chariots played a dominant role in Egypt’s
military. And there were auxiliaries with all of them.D In ad-
dition to the driver, who held the reins, and the warrior, who
held a weapon, usually a bow, as seen in ancient Egyptian draw-

m
ings, Pharaoh added an officer over each chariot.

le
sa
ru
Possible locations of Sukot, Migdol, and Baal Tzefon

Je
is w
3 Pharaoh will then say of the children of Israel: They are
rs
bl vie

astray in the land. They have lost their way, and are doubling
he

back. The wilderness has closed in on them, allowing them to

Pu pre

travel no further.
4 I will harden Pharaoh’s heart. After the plagues, the ruin, and
the destruction inflicted upon Egypt, Pharaoh’s heart will be
re ple

hardened one last time, and he will pursue them; and I will
Mural of Egyptian warriors on chariots laying siege, found in Rameses II’s
be exalted through Pharaoh, and through his entire army, temple in Thebes, thirteenth century BCE
and the Egyptians will know that I am the Lord, for some-
Ko m

thing will occur now more miraculous than the plagues of 8 The Lord hardened the heart of Pharaoh, king of Egypt,
n
Sa

Egypt. And they, the Israelites, did so.
5 Meanwhile, it was told to the king of Egypt that the people
had fled.D The three days originally agreed upon (see �:��–��)
had passed, and the Israelites did not seem bound for any par-
ticular destination. The heart of Pharaoh and his servants
was transformed with regard to the people, and they said:
What is this that we have done, that we have sent Israel
from our servitude? This nation of slaves filled an important
and he pursued the children of Israel; the children of Israel
went out with a high hand, not as escapees.
9 Egypt pursued them; all the horses and chariots of Pharaoh
Second and his horsemen and his army caught up with them en-
aliya camped by the sea, by Pi HaHirot, before Baal Tzefon.
10 Pharaoh approached the Israelite encampment; the chil-
dren of Israel lifted their eyes and behold, the forces of the

deity associated only with Israel, and despite
the plagues, they retained their pagan beliefs.
The encampment of the Israelites before Baal
Tzefon was likely to suggest to Pharaoh that the
Israelites worshipped a god of desolation and
ruin, and that this cruel, capricious god might
perhaps abandon them in favor of the Egyptians
(see Mekhilta).
1: | It was told to the king of Egypt that
the people had fled: Pharaoh almost certainly
DISCUSSION
sent men to accompany the Israelites, either of-
ficially or as undercover spies, in order to gather
information about their activities. He therefore
learned that the people did not go out like
slaves on a temporary break from labor, but as
victorious free men (see Mekhilta).
1: | And there were auxiliaries with all of
them: The ancient Egyptians harnessed their
horses by the neck, as they had not yet devel-
oped methods of harnessing the horse’s body,
which would have allowed them to fully benefit
from the horse’s strength. The addition of an
auxiliary to the chariot would slow it consider-
ably, and was not necessarily appropriate for a
military maneuver. Still, the additional soldier
would make the chariot appear more imposing.
This suggests that Pharaoh did not intend to
engage the Israelites in open battle. Rather, he
wished to frighten the Israelites into returning,
and in this regard he nearly succeeded.
‫‪Samples of explanatory notes giving historical or cultural context‬‬

‫ספר שמות | פרק יד | בשלח‬

‫ל‪‬היָּ ֽם׃ ו‪ָ ‬א ַמ֤ר ּ ַפ ‪‬רעֹ ‪‬ה ִל ‪‬בנֵ ֣י‬ ‫ֵּב֥ין ִמג‪ ‬דּ֖ ֹל ו ֵּב֣ין ַהיָּ ֑ם ִלפ‪ ‬נֵי‪ַּ ‬ב ַ֣ﬠל צ‪֔ ‬פֹן נִ ‪‬כ ֥חוֹ ַ ֽת ֲחנ֖ ּו ַﬠ ַ‬ ‫ג‬

‫ב‪‬פ ‪‬רע ֹ֮ה ו‪ָ ‬ר ַ ֣דף‬ ‫ת‪‬ל ּ ַ‬

‫יה֖ם ַה ִּמ ‪‬ד ָּבֽר׃ ו‪ִ ‬חזַּ ‪‬ק ִּ ֣תי ֶא ֵ‬ ‫יִ ‪ׂ ‬ש ָר ֵ ֔אל נ‪ֻ ‬ב ִכ֥ים ֵה֖ם ָּב ָ ֑א ֶרץ ָסגַ ֥ר ֲﬠ ֵל ֶ‬ ‫ד‬

‫ּ‪‬כֽן׃‬‫ֽי‪‬אנִ ֣י יהו֑ ה וַ יַּ ֲֽﬠשׂ ו ֵ‬ ‫ל‪‬ח ֔ילוֹ ו‪ ‬יָ ‪ֽ‬ד ֥ﬠ ּו ִמצ‪֖ ַ ‬ריִ ם ִּכ ֲ‬ ‫יה ֒ם ו‪ִ ‬א ָּכ ‪ֽ‬ב ָד֤ה ‪ּ‬בפַ ‪‬רעֹ ‪‬ה ו ‪ּ‬ב ‪‬כ ֵ‬ ‫ַ ֽא ֲח ֵר ֶ‬
‫ֹאמר ּ‪‬ו‬‫ל‪‬ה ָ֔ﬠם וַ יּֽ ‪‬‬ ‫וַ ַ ּיֻּג ‪‬ד ‪‬ל ֶמ ֶ֣ל ‪‬ך ִמצ‪֔ ַ ‬ריִ ם ִּכ֥י ָב ַ ֖רח ָה ָﬠ֑ם ‪ַ ‬ויֵּ ָֽה ֠ ֵפ ‪‬ך ‪‬ל ַ֨בב ּ ַפ ‪‬ר ֤ﬠֹה וַ ֲֽﬠ ָב ָדי ‪‬ו ֶא ָ‬ ‫ה‬

‫ת־ﬠ ּ֖מוֹ‬ ‫ת־ר ‪‬כ ּ֑בוֹ ו‪ֶ ‬א ַ‬ ‫ֽי‪‬ש ַּל ‪֥‬חנ ּו ֶאת‪‬יִ ‪ׂ ‬ש ָר ֵא֖ל ֵ ֽמ ‪‬ﬠ ‪‬ב ֵ ֽדנוּ׃ וַ יֶּ ‪‬א ֖סֹר ֶא ִ‬ ‫ַמה‪‬זּ֣ ֹאת ָﬠ ֔ ִ ׂשינ ּו ִּכ ׁ ִ‬ ‫ו‬

‫ל‪‬כ ּֽלוֹ׃‬ ‫ש ִ‪֖ ִ ׁ ‬שם ַﬠ ֻּ‬ ‫־מ ֥אוֹת ֶ ֙ר ֶכ ‪‬ב ָּב ֔חוּר ו‪֖ ‬כֹל ֶ ֣ר ֶכב ִמצ‪֑ ָ ‬ריִ ם ו‪ֽ ָ ׁ ‬‬ ‫ָל ַ ֥קח ִﬠ ּֽמוֹ׃ וַ יִּ ַ ּ֗קח ׁ ֵש ׁש ֵ‬ ‫ז‬

‫‪m‬‬
‫ת־ל ֤ב ּ ַפ ‪‬רעֹ ‪‬ה ֶמ ֶ֣ל ‪‬ך ִמצ‪֔ ַ ‬ריִ ם וַ יִּ ‪‬ר ֕ ּדֹף ַ ֽא ֲח ֵ ֖רי ‪ּ‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵא֑ל ו ‪ּ‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵ ֔אל‬ ‫וַ י‪ַ ‬חזֵּ ֣ק יהו֗ ה ֶא ֵ‬ ‫ח‬

‫‪le‬‬
‫ס שני‬‫ל־ה ָ֔יּם ּ‪‬כל־ס ּו ‪‬‬ ‫אוֹת ‪‬ם ח ִֹנ֣ים ַﬠ ַ‬ ‫יהם וַ יַּ ּ ִשׂ ֤יג ּו ָ‬ ‫יֽ ֹצ‪֖ ִ ‬אים ‪ּ‬ביָ ֥ד ָר ָמֽה׃ וַ יִּ ‪‬רדּ‪֨ ‬פ ּו ִמצ‪֜ ַ ‬ריִ ם ַ ֽא ֲח ֵר ֶ֗‬

‫‪sa‬‬
‫ט‬

‫‪ru‬‬
‫ל־פי‪ַ ‬ה ִֽח ֔ירֹת ִלפ‪ ‬נֵ ֖י ַּב ַ֥ﬠל צ‪ ‬פֽ ֹן׃ וּפַ ‪‬ר ֖ﬠֹה ִה ‪‬ק ִ ֑ריב וַ יִּ ‪ׂ ‬שא ּ‪‬ו‬ ‫ֶ ֣ר ֶכב ּ ַפ ‪‬ר ֔עֹה ו ָּפ ָֽר ׁ ָש֖יו ו‪ֵ ‬ח ֑ילוֹ ַﬠ ּ ִ‬ ‫י‬

‫‪Je‬‬
‫‪is w‬‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬
‫‪Pu pre‬‬

‫רש״י‬
‫קוֹד ִמין‬ ‫ו ֲַא‪ִ‬י ל ֹא ֶ‪ֵַ ְ ‬ג ִּכ ׁ ְש ָאר ְמלָ ִכים‪ּ ֶ ,‬ד ֶרךְ ְמלָ ִכים ֲע ָב ָדיו ְ‬ ‫ִמ ׁ ְש ּ ָפט ָﬠ ָ ׂשה" )שם ט‪ ,‬יז(‪ְּ :‬בפַ ְרעֹה ו ְּב ָכל ֵחילוֹ‪ .‬הוּא ִה ְ‪ִ ‬חיל‬ ‫חוֹרין‪ .‬ו ְֵהם ׁ ְש‪ֵ‬י ְסלָ ִעים‬ ‫ַה ִחירֹ‪ַ ‘‬על ׁ ֵשם ׁ ֶש ַ ּ‪ֲ ‬ﬠשׂ וּ ׁ ָשם ְ ּב‪ֵ‬י ִ‬
‫”וּפ ְרעֹ‪ִ ‬ה ְק ִריב"‬ ‫ֵיכם‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪ַ :‬‬‫לְח ָמה‪ ,‬ו ֲַא‪ִ‬י ַ‪ְ ‬ק ִ ּדים לִ ְפ‪ֶ ‬‬
‫לוֹ ַ ּב ּ ִמ ָ‬ ‫וּמ ּ ֶמ‪ ּ‬וּ ִה ְ‪ִ ‬חיל ַה ּ ֻפ ְר ָע‪‬וּ‪ :‬וַ יַּ ֲﬠשׂ ּו ֵכן‪ .‬לְ ַ‪ּ ‬גִיד ׁ ִש ְב ָחן‬
‫ָ ּב ֲע ֵב ָרה ִ‬ ‫ֵיהם ָקרוּי ּ ִפי ַה ְּסלָ ִעים‪ִ :‬לפְ נֵי‬ ‫ְקוּפים‪ ,‬ו ְַה ּגַיְ‪ֶ ׁ ‬ש ֵ ּבי‪ֶ ‬‬
‫בוֹהים ז ִ‬
‫ְ ּג ִ‬
‫‪re ple‬‬

‫ילוֹתיו; ֶ ּד ֶרךְ‬
‫וּמ ֵהר לִ ְפ‪ֵ‬י ֵח ָ‬ ‫)ל‪‬לן פסוק י(‪ִ ,‬ה ְק ִריב ַע ְצמוֹ ִ‬ ‫רוֹד ֵפינוּ?‬ ‫ׁ ֶש ּׁ ָש ְמעוּ לְ קוֹל מ ׁ ֶֹשה‪ְ ,‬ול ֹא ָ‪ְ ‬מרוּ‪ֵ :‬ה ַי‪‬ךְ ִ‪ָ ְ ‬ק ֵרב ֶ‪‬ל ְ‬ ‫ַּב ַﬠל צְ פֹן‪ .‬הוּא ִ‪ְ ׁ ‬ש ַאר ִמ ָּכל ֱ‪‬ל ֵֹ‪‬י ִמ ְצ ַריִ ם ְּכ ֵדי לְ ַ‪ְ ‬ט ָ‬
‫עוֹ‪‬ן‬
‫ְמלָ ִכים לִ ּטֹל ִ ּבזָּה ָ ּבר ׁ‬
‫ֹ‪‬ש ְּכמוֹ ׁ ֶשיִּ ְב ַחר‪ִֲ ,‬י ֶ‪ְ ׁ ‬שוֶה ִע ּ ָמ ֶכם ַ ּב ֵחלֶ ק‪,‬‬ ‫יכים לִ ְבר ‪ֹ‬ח! ֶ‪ָ ּ ‬לא ָ‪ְ ‬מרוּ‪ֵ :‬ין לָ ‪‬וּ ֶ‪ָ ּ ‬לא ִ ּד ְב ֵרי ֶ ּבן‬ ‫ָאנוּ ְצ ִר ִ‬ ‫ֹ‪‬מרוּ‪ָ :‬ק ׁ ָשה יִ ְר ָ‪ָ ‬ן‪ְ .‬ו ָעלָ יו ּ ֵפ ֵר ׁש ִ‪‬יּוֹב‪ַ :‬‬
‫”מ ְ ׂש ּגִי‪ ‬לַ גּ וֹיִ ם‬ ‫ׁ ֶשיּ ְ‬
‫‪Ko m‬‬

‫”‪ַ ‬ח ּ ֵלק ׁ ָשלָ ל" )ל‪‬לן טו‪ ,‬ט(‪:‬‬ ‫ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ֲ :‬‬ ‫ַע ְמ ָרם‪:‬‬ ‫ַיְ‪ּ ְ ‬ב ֵדם“ )‪‬יוב יב‪ ,‬כג(‪:‬‬
‫ו ַ‬
‫‪n‬‬
‫‪Sa‬‬

‫ז ׀ ָּבחוּר‪ִ .‬נ ְב ָח ִרים‪’ּ ָ .‬בחוּר' לְ ׁשוֹן יָ ִחיד‪ָּ ,‬כל ֶר ֶכב ְו ֶר ֶכב ׁ ֶש ְ ּב ִמ ְ‪‬יָן‬ ‫טוֹרין ׁ ָשלַ ח ִע ּ ָמ ֶהם‪ְ ,‬ו ֵכיוָן ׁ ֶש ִה ּגִיעוּ‬
‫יק ִ‬ ‫ה ׀ וַ ַ ּיֻּגד ְל ֶמ ֶלךְ ִמצְ ַריִ ם‪ְ ִ .‬‬ ‫חוֹר ֶיהם‪ִ :‬ל ְבנֵי‬ ‫ג ׀ וְ ָא ַמר ּ ַפ ְרעֹה‪ְּ .‬כ ׁ ֶשיִּ ׁ ְש ַמע ׁ ֶש ֵהם ׁ ָש ִבים לַ ֲא ֵ‬
‫זֶה ָהיָה ָ ּבחוּר‪ :‬וְ כֹל ֶר ֶכב ִמצְ ָריִ ם‪ְ .‬ו ִע ּ ָמ ֶהם ָּכל ׁ ְש ָאר ָה ֶר ֶכב‪.‬‬ ‫לִ ׁ ְשל ׁ ֶֹשת יָ ִמים ׁ ֶש ָּק ְבעוּ לֵ ילֵ ךְ ְולָ ׁשוּב ְו ָר‪‬וּ ׁ ֶש ֵא ָי‪‬ן חוֹ ְז ִרין‬ ‫יִש ָר ֵ‪‬ל‪ְ .‬ו ֵכן‪” :‬ה׳ יִ ּ ָל ֵחם לָ ֶכם" )ל‪‬לן פסוק‬ ‫יִ ְ ׂש ָר ֵאל‪ַ .‬על ְ ּב‪ֵ‬י ְ ׂ‬
‫ֹאמר ִמ ּׁ ֶשל ִמ ְצ ַריִ ם‪ֲ ,‬ה ֵרי‬ ‫יכן ָהיוּ ַה ְ ּב ֵהמוֹת ַה ּ ָללוּ? ִ‪‬ם ּ‪ַ ‬‬ ‫וּמ ֵה ָ‬
‫ֵ‬ ‫לְ ִמ ְצ ַריִ ם‪ּ ָ ,‬באוּ ו ְִה ּגִידוּ לְ ַפ ְרעֹ‪ּ ַ ‬ביּוֹם ָה ְר ִב ִ‬
‫יעי‪ַ .‬וּב ֲח ִמ ׁ ִישי ַוּב ּׁ ִש ּׁ ִשי‬ ‫”‪ְ ‬מ ִרי לִ י ָ‪ִ ‬חי הוּא" )בר‪‬שי‪ ‬כ‪ ,‬יג( — ִ‪ְ ‬מ ִרי‬ ‫יכם; ִ‬ ‫יד( — ֲעלֵ ֶ‬
‫‪ֱֶ ‬א ַמר‪” :‬וַ יָּ ָמת ּכֹל ִמ ְק‪ִ ֵ‬מ ְצ ָריִ ם" )לעיל ט‪ ,‬ו(! ו ְִאם ִמ ּׁ ֶשל‬ ‫יעי יָ ְרדוּ לַ יָּ ם‪ּ ְ ,‬ב ׁ ַש ֲח ִרי‪ְ ָ ‬מרוּ ׁ ִש ָירה‪,‬‬ ‫ָר ְדפוּ ַ‪ֲ ‬ח ֵר ֶיהם‪ ,‬לֵ יל ׁ ְש ִב ִ‬ ‫וּמ ׁ ֻש ָּק ִעים‪ְ ,‬וּבלַ ַעז שירי״ר‪ְּ .‬כמוֹ‪ְ :‬‬
‫”נִב ֵכי‬ ‫לוּאים ְ‬ ‫ָעלַ י‪ :‬נְ ֻבכִ ים ֵהם‪ְּ .‬כ ִ‬
‫יִש ָר ֵ‪‬ל‪ ,‬ו ֲַהל ֹא ‪ֱֶ ‬א ַמר‪” :‬וְגַ ם ִמ ְק ֵננוּ יֵ לֵ ךְ ִע ּ ָמ‪‬וּ" )לעיל י‪ ,‬כו(!‬ ‫ְׂ‬ ‫ירה ַ ּביּוֹם‬ ‫קוֹרין ַה ּׁ ִש ָ‬ ‫יעי ׁ ֶשל ּ ֶפ ַסח‪ .‬לְ ָכךְ ָ‪‬נוּ ִ‬ ‫וְהוּא יוֹם ׁ ְש ִב ִ‬ ‫”מ ְ ּב ִכי‬
‫”ב ֵע ֶמק ַה ָ ּב ָכא" )‪‬הלים פד‪ ,‬ז(‪ִ ,‬‬ ‫יָ ם" )‪‬יוב לח‪ ,‬טז(‪ּ ְ ,‬‬
‫"היָּ ֵר‪ֶ ‬ת ְ ּד ַבר ה׳" )לעיל ט‪ ,‬כ(‪ִ .‬מ ָּכאן ָהיָה‬ ‫ִמ ּׁ ֶשל ִמי ָהיוּ? ֵמ ַ‬ ‫יֵּהפֵ ְך‪ַ ּ ְֶ  .‬פךְ ִמ ּ ַמה ּׁ ֶש ָהיָה‪ֶ ׁ ,‬ש ֲה ֵרי ָ‪ַ ‬מר לָ ֶ‪‬ם‪” :‬קוּמוּ‬ ‫יעי‪ :‬וַ ָ‬ ‫ַה ּׁ ְש ִב ִ‬ ‫‪ְָ ‬רוֹת" )‪‬יוב כח‪ ,‬י‪”ְ .(‬נ ֻב ִכים ֵהם" — ְּכ ִ‬
‫לוּאים ֵהם ַ ּב ּ ִמ ְד ָ ּבר‪,‬‬
‫‪‬וֹמר‪ָּ :‬כ ׁ ֵשר ׁ ֶש ַ ּבגּוֹיִ ם ֲהרֹג‪ ,‬טוֹב ׁ ֶש ַ ּב ּ‪ְָ ‬ח ׁ ִשים ְרצֹץ ֶ‪‬ת‬‫ַר ִ ּבי ׁ ִש ְמעוֹן ֵ‬ ‫ּצְאוּ ִמ ּתוֹךְ ַע ּ ִמי" )לעיל יב‪ ,‬לא(‪ ,‬וְ‪ַ ּ ְֶ ‬פךְ לֵ ב ֲע ָב ָדיו‪ֶ ׁ ,‬ש ֲה ֵרי‬ ‫יוֹד ִעין לָ צֵאת ִמ ּ ֶמ‪ ּ‬וּ וּלְ ֵ‪ָ ‬‬
‫יכן יֵ לְ כוּ‪:‬‬ ‫ׁ ֶש ֵא ָי‪‬ן ְ‬
‫מֹחוֹ‪ :‬וְ ׁ ָש ִל ׁ ִשם ַﬠל ֻּכ ּלוֹ‪ׂ ָ .‬ש ֵרי ְצ ָבאוֹ‪ְּ ,‬כ ַ‪ְ ‬רגּוּמוֹ‪:‬‬ ‫מוֹק ׁש"‬ ‫”עד ָמ ַתי ְיִהיֶה זֶה לָ ‪‬וּ לְ ֵ‬ ‫‪‬וֹמ ִרים לוֹ‪ַ :‬‬ ‫לְ ׁ ֶש ָע ַבר ָהיוּ ְ‬
‫דוֹש ָ ּברוּךְ הוּא ִמ ְ‪ֵַּ ‬קם ָ ּב ְר ׁ ָש ִעים‬ ‫ד ׀ וְ ִא ָּכ ְב ָדה ְּבפַ ְרעֹה‪ְּ .‬כ ׁ ֶש ַה ָּק ׁ‬
‫מוֹנם‬ ‫)לעיל י‪ ,‬ז( ְו ַע ְכ ׁ ָשיו ‪ְ ֶֶ ‬פכוּ לִ ְר ֹּדף ַ‪ֲ ‬ח ֵר ֶיהם ִ ּב ׁ ְש ִביל ָמ ָ‬
‫ח ׀ וַ ַיְחזֵּ ק ה׳ ֶאת ֵלב ּ ַפ ְרעֹה‪ֶ ׁ .‬ש ָהיָה ּ‪‬וֹלֶ ‪ִ ‬ם לִ ְרדּ ֹף ִ‪‬ם לָאו‪,‬‬ ‫‪‬וֹמר‪” :‬ו ְִ‪ְ ׁ‬ש ּ ַפ ְט ּ ִתי ִ‪ּ ‬תוֹ" וְגוֹ׳‬
‫וּמ ְ‪ַּ ‬כ ֵ ּבד‪ְ .‬ו ֵכן הוּא ֵ‬ ‫ׁ ְשמוֹ ִמ ְ‪ּ ‬ג ֵ ַּדל ִ‬
‫ׁ ֶש ִה ׁ ְש ִאילוּם‪ֵ :‬מ ָﬠ ְב ֵדנוּ‪ֵ .‬מ ֲעבֹד ָ‬
‫‪‬וֹת‪‬וּ‪:‬‬
‫וּמ ֻפ ְר ֶס ֶמ‪:‬‬
‫בוֹה‪ְ ‬‬ ‫ו ְִחזֵּ ק ֶ‪‬ת לִ בּ וֹ לִ ְרדּ ֹף‪ְּ :‬ביָד ָר ָמה‪ּ ִ .‬בגְ ָ‬
‫בוּרה ְ ּג ָ‬ ‫ְנוֹד ְע ּ ִתי״ וְגוֹ׳ )יחזקאל‬ ‫ו ְַא ַחר ָּכךְ ‪” :‬ו ְִה ְ‪ּ ‬ג ִ ַּדלְ ּ ִתי ו ְִה ְ‪ַ ‬ק ִ ּד ׁ ְש ּ ִתי ו ַ‬
‫ו ׀ וַ יֶּ ְאסֹר ֶאת ִר ְכ ּבוֹ‪ .‬הוּא ְ ּב ַע ְצמוֹ‪ :‬וְ ֶאת ַﬠ ּמוֹ ָל ַקח ִﬠ ּמוֹ‪.‬‬ ‫”ש ּ ָמה ׁ ִש ַ ּבר ִר ׁ ְש ֵפי ָק ׁ ֶשת" ו ְַא ַחר ָּכךְ ‪:‬‬ ‫ְאוֹמר‪ָ ׁ :‬‬
‫לח‪ ,‬כב‪-‬כג(‪ ,‬ו ֵ‬
‫י ׀ ו ַּפ ְרעֹה ִה ְק ִריב‪ָ .‬היָ ה לוֹ לִ ְכ ּ‪ֹ‬ב‪ַ :‬‬
‫’וּפ ְרעֹ‪ָ ‬ק ַרב'‪ַ ,‬מהוּ‬
‫מוֹננוּ ו ׁ ְִש ּ ַל ְחנוּם; בּ וֹאוּ ִע ּ ִמי‬
‫ְמ ׁ ָש ָכם ִ ּב ְד ָב ִרים‪ :‬לָ ִקינוּ ו ְָנ ְטלוּ ָמ ֵ‬ ‫”נוֹדע ה׳‬ ‫ְאוֹמר‪ַ :‬‬ ‫יהוּדה ֱ‪‬ל ִֹ‪‬ים" )‪‬הלים עו‪ ,‬ב‪-‬ד(‪ ,‬ו ֵ‬ ‫”נוֹדע ִ ּב ָ‬ ‫ָ‬

‫‪BACKGROUND‬‬
‫‪from the sixth century BCE along with the gods‬‬ ‫‪Tzefon mentioned here is a temple similar to‬‬ ‫‪account the phenomenon of multiple places‬‬
‫‪of Tahpanhes. It is also the name of the ancient‬‬ ‫‪that in Jebel Aqra that stood on Casius Mons,‬‬ ‫‪called by the same name: Names of places‬‬
‫‪temple built to this god, on Jebel Aqra in Leba-‬‬ ‫‪near Lake Bardawil, which historical records‬‬ ‫‪close to the Egyptian border, such as Sukot and‬‬
‫‪non, near Ugarit. Some have hypothesized,‬‬ ‫‪(Strabo) indicate was built by Phoenician sea-‬‬ ‫‪Goshen, also appear as the names of places in‬‬
‫‪without archaeological evidence, that the Baal‬‬ ‫‪farers to Baal. However, one must take into‬‬ ‫‪the Land of Israel and northward.‬‬
Samples of explanatory notes giving historical or cultural context

Book of Leviticus | Chapter 3 | Vayikra

13 All your meal offerings you shall salt with salt; and you
shall not withhold the salt of the covenantD of your God
from upon your meal offering. Moreover, on all your offer-
ings you shall bring salt, not just on meal offerings.
14 If, or when, you bring a meal offering of first fruits to the
Lord, it shall be made of just-ripened produce,29 roasted in
fire, ground of a moist, soft kernel. In this manner you shall
bring the meal offering of your first fruits. According to the
interpretation of the Sages, this is referring to the omer offering,
the meal offering of barley brought on the sixteenth of Nissan,
which is the first meal offering brought from the new crop of
produce.30
15 You shall put oil on it, and place frankincense on it. It is a
meal offering, and this is the manner of preparing a meal offer-
ing (see verse �).
16 The priest shall burn its memorial portion, consisting of a
handful from its flour and from its oil, with all its frankin-
cense; it is a fire offering to the Lord.31

The peace offering was mentioned previously in Exodus (2:). Like the burnt offering and the meal offering, it
The Peace Offering is usually brought as a voluntary offering. However, the peace offering differs from those offerings with regard
LEVITICUS 3:117 to the manner in which it is consumed. The burnt offering is an offering that indicates one’s full devotion to

m
God and desire to give Him a gift, and it is therefore entirely consumed on the altar. The sin offering (see chap.
) is partially burned on the altar and partially eaten by the priests, who receive their portion as a gift from God. In contrast, the peace offering is shared

le
by all: Parts of the offering are burned on the altar, parts are consumed by the priests, and a significant part of the offering belongs to the individual

sa
who brought the offering.
The sacred feast in which the peace offering is consumed evokes a unique experience that differs from the experience of sacrificing a burnt offering

ru
or meal offering. The term peace offering points to the atmosphere of peace and harmony that is inspired by the offering. The Hebrew term for peace
offering, shelamim, is derived from the root shin-lamed-mem, which denotes completeness.

Je
The section concerning the peace offering concludes with the general prohibition of consuming forbidden fat or blood. These are the parts of the
is w
peace offering that are presented to God on the altar. Consequently, these parts of any animal are forbidden for human consumption.
rs
bl vie

3
he

1 If his offering is a peace offering: If he brings it from cattle, 4 Also included in the portion of the offering burned on the
Pu pre

Fourth whether male or female, he shall offer it unblemished be- altar are the two kidneys, and the fat that is on them, that
aliya fore the Lord. In contrast to the burnt offering, for which one is on the flanks. This refers to the fat of the animal’s flanks,
may bring only a male animal, the peace offering may be either which lies on the kidneys and extends to the hindquarters.33
re ple

male or female. It must still be unblemished, as is the case with Some understand the flanks to refer to the inner muscles of the
regard to all offerings. haunches.34 And the diaphragm above the liver, although not
2 He, the owner, shall lay his hand on the head of his offer- the liver itself,35 with the kidneys he shall remove it.
Ko m

ing as though to transfer his identity to the animal. And he 5 Aaron’s sons shall burn it, the above sections of the animal,
n
Sa

shall slaughter it at the entrance of the Tent of Meeting in which are burned as one unit,36 on the altar on the burnt
the Tabernacle courtyard, or, during the Temple period, in the
Temple courtyard. The rite of slaughter is not considered one
of the four proper sacrificial rites; rather, it is a preparatory rite
and therefore may be performed by a non-priest. The priestly
service commences with the rites involving the blood of the of-
fering: Aaron’s sons, the priests, shall cast the blood around
the altar.
3 The peace offering is not burned in its entirety. Rather, he shall
present from the peace offering a portion of the offering that
will be burned on the altar as a fire offering to the Lord: The
layer of fatBD that covers the innards, and all the fat that is on
the innards, additional sections of fat that are adjacent to the
internal organs.32 Fats from cattle burned on the altar

BACKGROUND
3:3 | The fat: The ĥelev is a layer of fat that covers the muscles in order to protect the internal organs, to control body temperature, and to control hormonal
activity. The ĥelev also serves as a food repository that is digested by the body when it lacks nourishment. This layer of fat exists in all animals, though its
thickness varies from one type of animal to another.
Samples of explanatory notes giving historical or cultural context

‫ספר ויקרא | פרק ג | ויקרא‬

ָ‫ ָח ֶ ֑תך‬‫ּב ִ ֣רית ֱאל ֶֹ֔היךָ ֵמ ַﬠ֖ל ִמנ‬ ‫ש ִּ֗בית ֚ ֶמ ַלח‬ ׁ ‫ ֣ל ֹא ַת‬‫מ ָל ֒ח ו‬ ‫ת ֮ ָך ַּב ֶּמ ַ֣לח ִּת‬ ‫ ָ ֽח‬‫ר ַּב֣ן ִמנ‬ ‫ל־ק‬  ‫כ‬ ‫ו‬ ‫יג‬

‫ ַ ֥חת ִּב ּכו ִ ּ֖רים‬‫ק ִ ֛ריב ִמנ‬ ‫ת‬‫ם‬ ַּ ‫ ִא‬‫ו‬ ‫ק ִ ֥ריב ֶ ֽמ ַלח׃‬ ‫ ךָ ֖ ַּת‬‫ר ָּבֽנ‬ ‫ל־ק‬  ‫כ‬ּ ‫ַﬠ֥ל‬ ‫יד‬

‫יה‬
 ָ ‫ נָ ַֽת ָּ ֤ת ָﬠ ֙ ֶל‬‫ ַ ֥חת ִּב ּכו ֶ ּֽריךָ ׃ ו‬‫ק ִ ֕ריב ֵ ֖את ִמנ‬ ‫ר ֶ֔מל ַּת‬ ‫ש ֶ ּ ֣ג ֶרשׂ ַּכ‬  ׁ ‫ַלֽיהו֑ ה ָא ִ֞ביב ָק ֤לוּי ָּב ֵא‬ ‫טו‬

‫ה‬ ּ ‫ר ָ ׂש‬ ‫כ ָר ָ֗ת ּה ִמ ִ ּג‬ּ ‫ת־אז‬ַ ‫ק ִ֨טיר ַה ּכ ֵֹ֜הן ֶא‬ ‫ ִה‬‫ ָח֖ה ִ ֽהוא׃ ו‬‫לבֹנָ ֑ה ִמנ‬ ‫֖יה‬ ָ ‫מ ָּ ֥ת ָﬠ ֶל‬ ‫ ַ ׂש‬‫ׁ ֔ ֶש ֶמן ו‬ ‫טז‬

‫שה ַלֽיהוֽ ה׃‬ ֖ ֶ ּ ׁ ‫ל ֽבֹנָ ָ ֑ת ּה ִא‬‫ל‬

 ‫כ‬ּ ‫מ ֔ ָנ ּה ַﬠ֖ל‬ ‫ו ִּמ ׁ ּ ַש‬
‫ק ָ֔בה ָּת ִ ֥מים רביעי‬‫ם־נ‬ ֵ ‫ר ִא‬ ‫זָ ָכ‬‫ק ִ ֔ריב ִאם‬ ‫ר ֣הוּא ַמ‬ ‫ה ָּב ָק‬‫ן‬ ַ ‫ר ָּבנ֑ וֹ ִא֤ם ִמ‬ ‫ק‬ ‫ש ָל ִ ֖מים‬ ׁ ‫זֶ ַ֥בח‬‫ ִאם‬‫ו‬ ‫א‬ ‫ג‬

m
‫ר ֡ק ּו‬ ‫ ז‬‫מוֹﬠ֑ד ו‬ ֵ ‫ּש ָח ֕טוֹ ּ ֶפ ַ֖תח ֣א ֶֹהל‬ ׁ ‫ר ָּבנ֔ וֹ ו‬ ‫ק‬ ‫ֹאש‬ ׁ ‫ל־ר‬ ֣ ‫וֹ ַﬠ‬ ‫֤ך יָ ד‬ ‫ ָס ַמ‬‫ נֵ ֥י יהוֽ ה׃ ו‬‫ק ִר ֶיב֖נּ ּו ִלפ‬ ַ‫י‬ ‫ב‬

le
‫שה‬ ֖ ֶ ּ ׁ ‫ש ָל ִ֔מים ִא‬ ּ ׁ ‫ב ִמזֶּ ַ֣בֽח ַה‬ ‫ק ִרי‬ ‫ ִה‬‫֖ח ָס ִ ֽביב׃ ו‬ ‫ ֵ ּב‬‫ל־ה ִּמז‬
ַ ‫ת־הדָּ ֛ ם ַﬠ‬ ַ ‫ ַ ֽא ֲה ֨רֹן ַה ּֽכ ֲֹהנִ ֧ים ֶא‬‫ּבנֵי‬

sa
‫ג‬

‫ ֵאת‬‫ ּק ֶרב׃ ו‬ ‫ה‬‫ל‬ ַ ‫שר ַﬠ‬ ֖ ֶ ׁ ‫ל־ה ֵ֔ח ֶלב ֲא‬
ַ ‫כ‬ּ ‫ ֵאת‬‫ת־ה ֶ ּ֔ק ֶרב ו‬ ַ ‫ֽמ ַכ ֶּס֣ה ֶא‬ ‫ב ַה‬ ‫ת־ה ֵ֙ח ֶל‬ ַ ‫ַלֽיהו֑ ה ֶא‬

ru
‫ד‬

Je
‫ ַﬠל‬‫היּ ֶֹ֙ת ֶרת‬‫ת‬ ַ ‫ ֶא‬‫כ ָס ִל֑ים ו‬ּ ‫ה‬‫ל‬ ַ ‫שר ַﬠ‬ ֖ ֶ ׁ ‫שר ֲﬠ ֵל ֶ֔הן ֲא‬ ֣ ֶ ׁ ‫ב ֲא‬ ‫ה ֵ֙ח ֶל‬‫ת‬ ַ ‫ ֶא‬‫כ ָלי֔ ֹת ו‬ּ ‫ש ֵּ ֣תי ַה‬ ׁ
is w
rs
bl vie

‫הע ָֹ֔לה‬‫ל‬ ֣ ָ ‫ ֵּ֔ב ָחה ַﬠ‬‫ן ַה ִּמז‬ ֹ‫נֵי־א ֲהר‬ ֽ ַ ‫ב‬ ‫ק ִ֨טיר ּו א ֹ֤תוֹ‬ ‫ ִה‬‫יר ָּנה׃ ו‬ ֽ ֶ ‫ ִס‬‫כ ָלי֖ וֹת י‬ּ ‫ה‬‫ל‬
ַ ‫ַה ָּכ ֵ֔בד ַﬠ‬ ‫ה‬
he
Pu pre

‫רש״י‬
‫ ׁ ֶש ַה ֵחלֶ ב ׁ ֶש ַעל ַה ְּכלָ יוֹת‬,‫ק״ש ְ ּבלַ ַעז‬‫ פל‬.‫ַה ְּכ ָס ִלים‬ ‫ד׀‬ ,(‫ טז‬,‫ ג‬‫יכ‬) "‫ "וַ יַּ גְ ֵרס ֶ ּב ָח ָצץ‬:‫ ְּכמוֹ‬,‫ַג ָּּסה ְ ּב ֵר ַיחיִ ם ׁ ֶשל ָ ּגרוֹסוֹ‬ ‫ עוֹלַת ְ ּב ֵה ָמה‬‫ ַע‬. ָ‫ ַﬠל ָּכל ָק ְר ָּבנְ ך‬:‫ ו ְִנ ּסוּךְ ַה ּ ַמיִ ם ֶ ּב ָחג‬,‫ַ ּב ּ ֶמלַ ח‬
‫ ְוזֶהוּ‬,‫ְּכ ׁ ֶש ַה ְ ּב ֵה ָמה ַחיָּ ה הוּא ְ ּבג ַֹב ּה ַה ְּכ ָסלִ ים ו ְֵהם לְ ַמ ָּטה‬ ,‫ ְ ּבעוֹד ַה ַּכר ָמלֵא‬.‫ ַּכ ְר ֶמל‬:(‫ כ‬,‫הלים קיט‬) "‫ ְפ ׁ ִשי‬ַ ‫ ָ ּ"ג ְר ָסה‬:‫ְו ֵכן‬ :‫מוּרי ָּכל ַה ָּק ָד ׁ ִשים ֻּכ ּ ָלן‬
ֵ ‫ָועוֹף ו ְֵא‬
re ple

‫ ל ֶֹבן‬,‫״ש‬‫ונבי‬ ‫ ם ׁ ֶש ּק ִוֹרין ְ ּבלַ ַעז‬ִ‫ ַי‬ְ ‫ ַה ּ ָמ‬‫ ַח‬ַ ּ ‫ַה ֵחלֶ ב ׁ ֶש‬ ‫ים‬ִ ‫ ְִק ָר‬ ‫ ְו ַעל ֵּכן‬,ּ ‫וּמלֵ ָאה ַ ּב ַּק ּׁ ִשין ׁ ֶש ּ ָל‬ ָ ְ ּ ‫ׁ ֶש ַה‬
ְ ‫בוּאה לַ ָחה‬
‫ ׁ ֶש ֲה ֵרי‬,'‫ם" ְמ ׁ ַש ּ ֵמ ׁש ִ ּבלְ ׁשוֹן ִּ'כי‬"ִ ‫ ֲה ֵרי‬.‫יד ׀ וְ ִאם ַּת ְק ִריב‬
:‫וּ‬‫חוֹפ‬ ֵ ‫וֹ ַה ָ ּב ָ ׂשר‬‫י‬ִ ּ ‫ ְח‬ַ ‫ ְוּב‬,‫ ְ ּבג ַֹב ּה ַה ְּכ ָסלִ ים‬ ָ‫ְ ַמ ְעל‬ ‫ה‬ֶ ‫ ְר‬ּ ִ ‫ַה‬ :(‫ מב‬,‫וֹ" )מלכים ב׳ ד‬ֹ ‫ " ְו ַכ ְר ֶמל ְ ּב ִצ ְקל‬:‫ ְו ֵכן‬,'‫ַה ּ ְמלִ ילוֹת ַּ'כ ְר ֶמל‬
‫ ׁ ֶש ִהי‬,‫ ָהע ֶֹמר ַה ָּכתוּב ְמ ַד ֵ ּבר‬‫ ְַח‬‫ ׁ ֶש ֲה ֵרי ְ ּב ִמ‬,‫ֵאין זֶה ְר ׁשוּ‬
Ko m

‫ ַר ּ ִמי‬ֲ ‫ ְוּבלָ ׁשוֹן‬,‫יבלי״ש‬ ‫ הוּא דּ ֶֹפן ַה ּ ָמ ָסךְ ׁ ֶש ּק ִוֹרין‬.‫ַהיּ ֶֹת ֶרת‬

‫פרק ג‬ ‫ ִמנְ ַחת‬:(‫ ד‬,‫ "ו ְִאם ְיִהיֶה ַהיּ ֵֹבל" וְגוֹ׳ )במדבר לו‬:‫ ְו ֵכן‬.‫חוֹבה‬ ָ
n

‫ ְוּב ָמקוֹם‬,‫ ׁ ֶשיִּ ּטֹל ִמן ַה ָּכ ֵבד ִע ּ ָמ ּה ְמ ַעט‬.‫ ַﬠל ַה ָּכ ֵבד‬:"‫"ח ְצ ָר‬ ַ
Sa

,‫ ִביב‬ָ ‫ ָ ּב ָאה‬‫ ׁ ֶש ִהי‬,‫ ָהע ֶֹמר ַה ָּכתוּב ְמ ַד ֵ ּבר‬‫ ְַח‬‫ ְ ּב ִמ‬.‫ִּב ּכו ִּרים‬
:(‫ י‬,‫ ט‬‫ ִמן ַה ָּכ ֵבד" )ויקר‬‫ ֶר‬ֶֹ ‫ "ו ְֶאת ַהיּ‬:‫וֹמר‬ ֵ ‫ַא ֵחר הוּא‬ ְ ׁ .‫ ׁ ֶש ּ ַמ ִּטילִ ים ׁ ָשלוֹם ָ ּבעוֹלָ ם‬.‫א ׀ ׁ ְש ָל ִמים‬
— "‫"שלָ ִמים‬
‫ ֱֶא ַמר‬ ,‫ ָ ּב ָאה‬‫עוֹרים ִהי‬ ִ ‫וּמן ַה ְּ ׂש‬ ִ ,‫בוּאה‬ ָ ְ ּ ‫ִ ּב ׁ ְש ַעת ִ ּב ּׁשוּל ַה‬
‫ לְ ַבד ִמן ַה ָּכ ֵבד וּלְ ַבד ִמן ַה ְּכלָ יוֹת‬.‫ ַה ְּכ ָליוֹת‬‫ַﬠל ַה ָּכ ֵבד ַﬠ‬ :‫ַ ְ ּב ָעלִ ים‬‫ִים ְו‬ֲֹ ‫ח וְלַ ּכ‬ ‫וֹם לַ ּ ִמ ְז ֵ ּב‬‫ׁ ֶשיֵּ ׁש ָ ּב ֶהם ׁ ָש‬
:(‫ לא‬,‫ ִביב" )שמות ט‬ָ ‫"כי ַה ְּ ׂשע ָֹרה‬ ִּ :‫ ּ ָלן‬ַ ְ‫ ֱֶא ַמר ל‬ְ‫ ִביב" ו‬" ָ :‫ָּכאן‬
:‫" לְ זוֹ‬ָּ ‫"יְ ִס ֶיר‬
‫ ִ ּד ְב ֵרי‬,‫ ַה ֵּק ָבה‬‫ ֵחלֶ ב ׁ ֶש ַע‬‫ ִבי‬ָ ְ‫ ל‬.‫ג ׀ וְ ֵאת ָּכל ַה ֵח ֶלב וְ גוֹ׳‬ ,‫ ַק ּל ִָאים‬‫וֹתה ַעל ָהאוּר ְ ּב ַאבּ וּב ׁ ֶש‬ ָ ‫ ׁ ֶש ּ ְמיַ ְ ּב ׁ ִשין‬.‫וּי ָּב ֵא ׁש‬‫ָק‬
‫ ְקדּ ֹם עוֹלַ ת‬ִ ּ ‫ לָ ַמ ְדנוּ ׁ ֶש‬, ָ‫ ִמ ּ ְל ַבד ָהעוֹל‬.‫ה ׀ ַﬠל ָהע ָֹלה‬ ‫ ֵחלֶ ב ׁ ֶש ַעל‬‫ ִבי‬ָ ְ‫ ל‬:‫וֹמר‬ ֵ ‫ ַר ִ ּבי ֲע ִק ָיבא‬.‫ַר ִ ּבי ׁ ְיִש ָמ ֵעאל‬ ׂ‫ ֶ ּג ֶרש‬:‫ַ ָחה‬ ‫ לְ ִפי ׁ ֶש ִהי‬,‫ֶת ָ ּב ֵר ַיחיִ ם‬‫ ִנ ְט ֶח‬ָּ ‫י‬ֵ ‫ׁ ֶש ִא ּלוּלֵ י ֵכן‬
:‫ ַה ּ ַמ ֲע ָר ָכ‬‫ ִמיד לְ ָכל ָק ְר ָ ּבן ַע‬ָ ּ :‫ַה ַ ּד ִּקין‬ ָ‫וּט ִחי‬ ְ ‫ לְ ׁשוֹן ׁ ְש ִב ָירה‬. ׂ‫ ֶ ּג ֶרש‬:‫עוֹד ּה לַ ָחה‬ ָ ‫רוּסה ְ ּב‬ ָ ‫ ְ ּג‬.‫ַּכ ְר ֶמל‬

DISCUSSION
2:13 | The salt of the covenant: In the ancient was commonly used to symbolize the sealing of items, is included in all of the offerings (see
world, covenants were made using items that a covenant. A person who partook of the bread Rashi and Ramban).
symbolized endurance or by performing acts and salt of another was considered to be close to 3:3 | The fat: The Torah distinguishes between
that symbolized the fate of one who breaks the him (see also Genesis :54, Numbers :9, and two types of fat. The fat referred to as ĥelev is a
covenant, e.g., slaughtering animals or melting II Chronicles :5). fatty membrane, relatively firm and solid, which
wax. Salt was a substance that was essential for The offerings burned on the altar come from lies above the meat. Conversely, the fat that is
the preparation of food and for its preservation, all of the three types of matter that comprise integrated into the meat and the muscle tissue
and it was also used medicinally and as an anti- the physical world: Salt is inanimate matter, the is known in rabbinic literature as shuman. It is
septic. These characteristics caused it to become meal offering is a form of vegetable life, and the not among the parts of a peace offering that
a symbol of endurance, perpetuity, and purifica- animals and birds belong to the world of animal are burned on the altar, and it is permitted for
tion. Conversely, salt can dry up the earth and life. Salt, which is the most elementary of these human consumption (see Horayot a; Ramban,
destroy fertile land. For all these reasons, salt verse 9).
 Samples of explanatory linguistic notes

Book of Genesis | Chapter 1 | Miketz

43 He had him ride in the alternate chariot that he had, the was accustomed, and also
chariot he would use when the king’s regular chariot was un- because each city could
available. Pharaoh kept his personal chariot exclusively for him- estimate accurately the
self. And they cried before him: Kneel.7 When Joseph trav- amount of produce re-
eled in his chariot, all were obliged to kneel before him. And he quired for its inhabitants.
was set over the entire land of Egypt. Pharaoh formally and 49 Joseph amassed grain
publicly announced that Joseph was in charge of all of Egypt. like the sand of the sea,D
44 Pharaoh summarized the matter and said to Joseph: I am very much, until one
Pharaoh, descendant of the gods, ruler and governor, and yet, stopped counting as it
beyond that, without you no man shall lift his hand or his was without number.
foot in the entire land of Egypt. You have full authority over An enormous amount of
everything that is done in the land. produce grew each year. It
45 Pharaoh called Joseph’s name Tzafenat Paneah;BD and as is possible that this verse

m
Joseph was now an important figure, Pharaoh arranged for him should be understood lit-

le
to be married: He gave him Asenat, daughter of Poti Fera,D erally: At first they tried Fresco, Tomb of Nakht, 1–13 BCE
priest of On,B as a wife. Joseph came out over the land of keeping records, but even-

sa
Egypt; he traversed the land as its ruler and began to organize tually they gave up, overwhelmed by the sheer mass of produce.
50

ru
its internal affairs. Two sons were born to Joseph during the years of plenty be-
46 Joseph was thirty years old as he stood before Pharaoh king fore the advent of the year of the famine, who were born to

Je
of Egypt. Thirteen years had passed since his original dreams, him by Asenat, daughter of Poti Fera, priest of On.
is w
due to which he was sold and exiled from his land (��:�). Since 51 Joseph called the name of the firstborn Manasseh, as he felt:
rs
bl vie

that time his status had changed beyond recognition. Joseph God has made me forget [nashani] all my toil, my suffering
came out from before Pharaoh, and he passed through the and hardship, and the trouble of my father’s entire house,
he

entire land of Egypt in order to put into practice his advice to from which I suffered for many years, as I am now a new person.
Pu pre

Pharaoh. 52 He called the name of the second son Efraim, as he said: Not
47 The earth produced, during the seven years of plenty, in only have I forgotten my suffering, but now God has made me
abundance [kematzim]. The grains of a single stalk amounted fruitful [hifrani] in that I have become successful and risen to
re ple

to a handful [kometz], or several handfuls.8 Alternatively, some prominence in the land of my affliction.
explain that this means that the earth produced enough to fill Fourth 53 The seven years of plenty that was in the land of Egypt
Ko m

the storehouses.9 In any event, the verse expresses the fact that aliya concluded.
n

54
Sa

the yield of the land was extensive.
48 He, Joseph, gathered all the food of the seven years that was
in the land of Egypt and placed food in the cities; he placed
the food of the fields that was around the city in it. In every
city Joseph stored the produce that grew in its environs, both
in order to keep the produce in the local climate to which it
The seven years of famine began to come, as Joseph had
said. In Egypt, which is mainly dependent not on rainfall but
on an irrigation system whose source is the Nile, this transi-
tion was sharp. If for whatever reason the water level in the Nile
falls lower than required, the land does not produce, resulting
in famine. Furthermore, this was not merely a local problem in

1: | Tzafenat Paneah: Some have explained
this as a descriptive term in Hebrew meaning
“interpreter of secrets” (Targum Yonatan; Rashi).
However, as this is the only instance of the root
peh-ayin-nun-ĥet in the Bible, it is likely that this
is in fact an Egyptian name given to Joseph by
Pharaoh (Rashbam). There are other Israelites
with Egyptian names in the Torah, e.g., Pinehas.
Joseph’s new name is a title of honor commen-
surate to his lofty position.
DISCUSSION
Asenat, daughter of Poti Fera: Despite the
similarity in name, this was apparently not
the daughter of Potifar (Rashbam), although
there is a midrash which claims that Potifar and
Poti Fera are one and the same (see Sota b).
Joseph’s father-in-law was not an executioner
like Potifar, but the head priest in the capital city
of On, where there was a temple. By arranging
this marriage, Pharaoh not only acted gener-
ously toward Joseph but also strengthened his
position: Since priests in Egypt were influential
members of society, Pharaoh wanted Joseph to
have direct ties with this other source of power
of the ruling classes.
1: | Grain like the sand of the sea: For a
very long time, until nearly two thousand years
ago, Egypt was the leading country in grain
production. It grew enough for all its needs
and even exported a significant amount of pro-
duce to lands near and far. During the period
of Roman rule, Egypt served as the granary of
Rome (see Isaiah :).
 ‫‪Samples of explanatory linguistic notes‬‬

‫ספר בראשית | פרק מא | מקץ‬

‫ר־לוֹ וַ יִּ ‪‬ק ‪‬ר ֥א ּו ‪‬לפָ נָ ֖יו ַא ‪‬ב ֵ ֑ר ‪‬ך ו‪ ‬נָ ֣תוֹן א ֹ֔תוֹ ַﬠ֖ל‬ ‫וַ יַּ ‪‬ר ֵּכ֣ב א ֹ֗תוֹ ‪ּ‬ב ִמ ‪‬ר ֶּכ ֶ֤בת ַה ִּמ ׁ ‪‬שנֶ ‪‬ה ֲא ׁ ֶש ֔‬ ‫מג‬

‫ל־יוֹס֖ף ֲא ִנ֣י פַ ‪‬ר ֑ﬠֹה ו ִּב ‪‬ל ָﬠ ֶ ֗דיךָ ֽל ֹא־יָ ִ ֨רים ִ ֧א ׁיש‬ ‫ֵ‬ ‫ֹאמר ּ ַפ ‪‬ר ֛ﬠֹה ֶא‬ ‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ יּ֧ ֶ‬ ‫ּ‪‬כ ֶ ֥‬ ‫מד‬

‫ם־יוֹס ֮ף צָ ֽפ‪ ‬נַ ֣ת ּ ַפ ‪‬ﬠ ֵ֒נ ‪֒ ‬ח‬

‫ֵ‬ ‫ש‬
‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ יִּ ‪‬ק ָ ֨רא פַ ‪‬ר ֥ﬠֹה ׁ ֵ ֽ‬ ‫ת־רג‪֖ ‬לוֹ ‪ּ‬ב ‪‬כ ֶ ֥‬ ‫ֶאת־יָ ֛דוֹ ו‪ֶ ‬א ַ‬ ‫מה‬

‫ל־א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃‬ ‫יוֹס֖ף ַﬠ ֶ ֥‬ ‫וֹטי פֶ ֛ ַרע ּכ ֵֹה֥ן ֖אֹן ‪‬ל ִא ׁ ּ ָש֑ה וַ יֵּ צֵ ֥א ֵ‬ ‫ת־פ ִ‬
‫ת־א ‪‬ס ֗ ַנת ַּב ּ ֥‬ ‫ן־לוֹ ֶא ָ ֽ‬ ‫וַ יִּ ֶּת ֣‬
‫יוֹס ‪‬ף ִמ ִּלפ‪ ‬נֵ ֣י‬ ‫‪‬מצ‪֑ ָ ‬ריִ ם וַ יֵּ צֵ ֤א ֵ‬ ‫ן‪‬של ׁ ִ ֹ֣שים ׁ ָש ֔ ָנה ‪ּ‬ב ‪‬ﬠ ‪‬מ ֕דוֹ ִלפ‪ ‬נֵ ֖י ּ ַפ ‪‬ר ֣ﬠֹה ֶ ֽמ ֶל ‪‬ך ִ‬ ‫יוֹס ‪‬ף ֶּב ׁ ‪‬‬ ‫ו‪ֵ ‬‬ ‫מו‬

‫ל‪‬א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ ַּ ֣ת ַﬠשׂ ָה ָ ֔א ֶרץ ‪ּ‬ב ׁ ֶש ַ֖בע ׁ ‪‬שנֵ ֣י ַה ּ ָשׂ ָב֑ע ִל ‪‬ק ָמ ִצֽים׃‬ ‫פַ ‪‬ר ֔עֹה וַ ֽיַּ ֲֽﬠ ֖בֹר ‪ּ‬ב ‪‬כ ֶ ֥‬ ‫מז‬

‫‪m‬‬
‫ן‪‬א ֶֹכל ֶּב ָֽﬠ ִ ֑רים‬ ‫ל‪‬א ֶֹכל ׀ ׁ ֶש ַ֣בע ׁ ָש ֗ ִנים ֲא ׁ ֶש֤ר ָהי ּ‪‬ו ‪ּ‬ב ֶ ֣א ֶרץ ִמצ‪֔ ַ ‬ריִ ם וַ יִּ ֶּת ֖‬ ‫ת‪‬כ ֣‬ ‫וַ יִּ ‪‬ק ּ֞בֹץ ֶא ּ‪‬‬ ‫מח‬

‫‪le‬‬
‫יוֹס֥ף ָּב֛ר ּ‪‬כ ֥חוֹל ַהיָּ ֖ם ַה ‪‬ר ֵּב֣ה‬ ‫תוֹכ ּֽה׃ וַ יִּ צ‪ּ֨ ‬בֹר ֵ‬
‫יה נָ ַ ֥תן ‪ּ‬ב ָ‬ ‫שר ‪‬ס ִ ֽביב ֶ ֹ֖ת ָ‬ ‫ה־ה ִ ֛ﬠיר ֲא ׁ ֶ ֥‬ ‫֧א ֶֹכל ‪ׂ ‬ש ֵ ֽד ָ‬

‫‪sa‬‬
‫מט‬

‫יוֹסף ָּיֻל ‪‬ד ׁ ‪‬שנֵ ֣י ָב ֔ ִנים ‪ּ‬ב ֶ ֥ט ֶרם ָּת ֖בוֹא ׁ ‪‬שנַ ֣ת‬ ‫י‪‬אין ִמ ‪‬ס ּ ָפֽר׃ ו ‪ּ‬ל ֵ ֤‬ ‫ֽי‪‬ח ַ ֥דל ִל ‪‬ס ּ ֖פֹר ִּכ ֵ ֥‬ ‫‪‬מ ֑אֹד ַﬠ֛ד ִּכ ָ‬

‫‪ru‬‬
‫נ‬

‫‪Je‬‬
‫ת־שם‬ ‫יוֹס֛ף ֶא ׁ ֵ ֥‬ ‫וֹטי ֶפ ַ֖רע ּכ ֵֹה֥ן ֽאוֹן׃ וַ יִּ ‪‬ק ָ ֥רא ֵ‬ ‫ת־פ ִ‬
‫ה־ל ‪‬וֹ ָ ֽא ‪‬ס ֔ ַנת ַּב ּ ֥‬ ‫ָ ֽה ָר ָﬠ֑ב ֲא ׁ ֶש֤ר יָ ‪ֽ‬ל ָד ּ‬ ‫נא‬
‫‪is w‬‬

‫שם ַה ׁ ּ ֵשנִ ֖י‬ ‫ל‪‬ב֥ית ָא ִ ֽבי׃ ו‪֛ ֵ ‬את ׁ ֵ ֥‬ ‫ל־ﬠ ָמ ִ֔לי ו‪֖ ֵ ‬את ּ‪‬כ ֵּ‬ ‫ת־כ ֲ‬ ‫ֽי־נַש֤נִי ֱאל ִֹהי ‪‬ם ֶא ּ‪‬‬ ‫נַש֑ה ִּכ ׁ ּ ַ‬ ‫ַה ‪ּ‬ב ֖כוֹר ‪‬מ ׁ ּ ֶ‬
‫‪rs‬‬
‫‪bl vie‬‬

‫נב‬
‫‪he‬‬

‫שר רביעי‬ ‫ֽי‪‬הפ‪֥ ַ ‬רנִי ֱאל ִ ֹ֖הים ‪ּ‬ב ֶ ֥א ֶרץ ‪‬ﬠ ִנ‪‬יֽי׃ וַ ִּת ‪‬כ ֶ֕לינָ ה ׁ ֶש ַ֖בע ׁ ‪‬שנֵ ֣י ַה ּ ָשׂ ָב֑ע ֲא ׁ ֶ ֥‬ ‫ָק ָ ֣רא ֶאפ‪֑ ָ ‬ריִ ם ִּכ ִ‬
‫‪Pu pre‬‬

‫נג‬

‫יוֹס֑ף וַ י‪ִ ‬ה֤י‬ ‫שר ָא ַ ֣מר ֵ‬ ‫ָהיָ ֖ה ‪ּ‬ב ֶ ֥א ֶרץ ִמצ‪ֽ ָ ‬ריִ ם׃ וַ ‪ּ‬ת ִח ֶּ֜לינָ ה ׁ ֶש ַ֣בע ׁ ‪‬שנֵ ֤י ָה ָֽר ָﬠ ‪‬ב ָל ֔בוֹא ַּכ ֲֽא ׁ ֶ ֖‬ ‫נד‬
‫‪re ple‬‬
‫‪Ko m‬‬

‫רש״י‬
‫‪n‬‬
‫‪Sa‬‬

‫מז ׀ וַ ַּת ַﬠשׂ ָה ָא ֶרץ‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ ,‬ו ְֵאין ַה ּ ָל ׁשוֹן ֶ‪ֱ ‬ע ָקר ִמ ּ ְל ׁשוֹן‬ ‫ו ֲַא‪ִ‬י גּוֹזֵר ׁ ֶש ּל ֹא יָ ִרים ִ‪ׁ ‬יש ֶ‪‬ת יָ דוֹ ִ ּבלְ ָע ֶדיךָ ‪ֶ ׁ ,‬ש ּל ֹא ִ ּב ְר ׁש ְוּ‪‬ךָ ‪.‬‬ ‫מג ׀ ְּב ִמ ְר ֶּכ ֶבת ַה ִּמ ׁ ְשנֶ ה‪ַ .‬ה ּׁ ְש ִ‪‬יָּה לְ ֶמ ְר ַּכ ְב ּתוֹ‪ַ ,‬ה ְמ ַה ּ ֶל ֶכת ֵ‪ֶ ‬צל‬
‫‪‬וֹצ ִרין‪:‬‬ ‫ֲﬠ ִ ׂשיָּ ה‪ִ :‬ל ְק ָמצִ ים‪ .‬ק ֶֹמץ ַעל ק ֶֹמץ‪ ,‬יָ ד ַעל יָ ד ָהיוּ ְ‬ ‫”וּבלְ ָע ֶדיךָ ״ וְגוֹ׳‪,‬‬ ‫”‪ִ‬י ַפ ְרעֹ‪ִֲ ,”‬י ֶ‪ְ ‬היֶה ֶמלֶ ךְ ‪ִ ,‬‬ ‫ָ ּד ָבר ַ‪ֵ ‬חר‪ֲ ,‬‬ ‫”דין ַ‪ּ ָ ‬בא לְ ַמלְ ָּכא”‪’ַ ,‬רךְ ‘ ִ ּבלְ ׁשוֹן‬ ‫ׁ ֶש ּלוֹ‪ַ :‬א ְב ֵר ְך‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ּ ֵ :‬‬
‫גְדל ִמ ּ ֶמ ָּך” )לעיל פסוק מ( ֶ‪ּ ‬לָא‬ ‫”רק ַה ִּכ ֵּסא ֶ‪ּ ַ ‬‬ ‫זוֹ ֻ ּדגְ ַמת ַ‬ ‫יכא” )בבא‬ ‫יכא וְלָא ַ ּבר ֵר ָ‬ ‫ֲא ַר ּ ִמי ֶמלֶ ךְ ‪ּ ְ ,‬ב ַ’ה ּׁ ֻש ּ ָ‪ִ ‬פין‘‪” :‬לָא ֵר ָ‬
‫תוֹכ ּה‪ֶ ׁ .‬ש ָּכל ֶ‪ֶ ‬רץ ו ְֶא ֶרץ‬
‫מח ׀ א ֶֹכל ְ ׂש ֵדה ָה ִﬠיר‪ ...‬נָ ַתן ְּב ָ‬
‫ֶׁש ֻה ְצ ַרךְ לְ ָפ ֵר ׁש לוֹ ִ ּב ְׁש ַעת ‪ְִ ‬תי‪ַ‬ת ַה ַּט ַ ּב ַע‪ֶ :‬את יָדוֹ וְ ֶאת‬ ‫”‪ְ ‬ב ֵרךְ ” זֶה‬ ‫בתר‪ ‬ד ע״‪ְ .(‬וּב ִד ְב ֵרי ַ‪ּ ‬ג ָָדה‪ּ ָ ,‬ד ַר ׁש ַר ִ ּבי ָ‬
‫יְהוּדה‪ַ :‬‬
‫בוּאה ֵמ ֲע ַפר ַה ּ ָמקוֹם‬ ‫נוֹ‪ִ ‬ין ַ ּב ּ ְ‪ָ ‬‬‫יה‪ְ ,‬ו ְ‬
‫רוֹת ָ‬‫ַמ ֲע ֶמ ֶד‪ֵ ּ ‬פ ֶ‬
‫ַרגְ לוֹ‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪:‬‬ ‫יוֹסף‪ֶ ׁ ,‬שהוּא ָ‪‬ב ְ ּב ָח ְכ ָמה ו ְַרךְ ַ ּב ּׁ ָש‪ִ‬ים‪ַ ָ .‬מר לוֹ ַר ִ ּבי ִ‬
‫יוֹסי‬ ‫ֵ‬
‫בוּאה ִמ ּ ֵל ָר ֵקב‪:‬‬
‫וּמ ֲע ִמיד ֶ‪‬ת ַה ּ ְ‪ָ ‬‬‫ַ‬
‫ֶ ּבן דּ ְוּר ַמ ְס ִקי‪ּ ֵ :‬ב ַר ִ ּבי‪ַ ,‬עד ָמ ַתי ַ‪ָ ּ ‬תה ְמ ַעוֵּת ָעלֵ ינוּ ֶ‪‬ת‬
‫מה ׀ צָ פְ נַ ת ּ ַפ ְﬠנֵ ‪‬ח‪ְ .‬מ ָפ ֵר ׁש ַה ְ ּצפוּנוֹ‪ ,‬ו ְֵאין לְ ּ ַ‘פ ְע‪ֵַ ‬ח‘ ִ ּד ְמיוֹן‬
‫מט ׀ ַﬠד ִּכי ָח ַדל ִל ְס ּפֹר‪ַ .‬עד ֲ‪ֶׁ ‬שר ָח ַדל לוֹ ַה ּס ֵוֹפר לִ ְס ּפֹר‪,‬‬ ‫תוּבים? ֵ‪‬ין ַ’‪ְ ‬ב ֵרךְ ‘ ֶ‪ָ ּ ‬לא לְ ׁשוֹן ִ ּב ְר ַּכיִ ם‪ֶ ׁ ,‬ש ַה ּכֹל יְהוּ‬ ‫ַה ְּכ ִ‬
‫יפ ַרע ַעל‬ ‫יפר‪ ,‬וְ‪ְִ ‬ק ָר‪ּ ‬פ ִוֹט ֶ‬ ‫וֹטי פֶ ַרע‪ .‬הוּא ּפ ִוֹט ַ‬ ‫ַ ּב ּ ִמ ְק ָר‪ּ :‬פ ִ‬
‫ו ֲַה ֵרי זֶה ִמ ְק ָר‪ָ ‬ק ָצר‪ִּ :‬כי ֵאין ִמ ְס ּ ָפר‪ .‬לְ ִפי ׁ ֶש ֵאין ִמ ְס ּ ָפר‪,‬‬ ‫ִ‪ְ ‬כ ָנ ִסין וְיוֹצ ְִאין ּ ַ‪ַ ‬ח‪ ‬יָ דוֹ‪ְּ ,‬כ ִע ְ‪‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‪” :‬וְ‪ָ‬תוֹן ‪ֹ‬תוֹ״ וְגוֹ׳‪:‬‬
‫יוֹסף לְ ִמ ׁ ְש ַּכב זְכוּר‪:‬‬ ‫ׁ ֶש ִ ּנ ְס ּ ָ‪ֵ ‬רס ֵמ ֵאלָ יו‪ ,‬לְ ִפי ׁ ֶש ּ ָל ַקח ֶ‪‬ת ֵ‬
‫ו ֲַה ֵרי ִּ’כי‘ ְמ ׁ ַש ּ ֵמ ׁש ִ ּבלְ ׁשוֹן ְ ּ’ד ָהא‘‪:‬‬
‫מד ׀ ֲאנִי פַ ְרעֹה‪ֶ ׁ .‬שיֵּ ׁש יְ כֹלֶת ְ ּביָ ִדי לִ גְ זֹר ְ ּגזֵרוֹת ַעל ַמלְ ִ‬
‫כוּתי‪,‬‬

‫‪BACKGROUND‬‬
‫‪1: | Tzafenat Paneah: The suffix represented‬‬ ‫‪ankh symbol, an object that represents the life‬‬ ‫‪important religious center for the sun god Aten.‬‬
‫‪here by the letters ayin-nun-ĥet, typically spelled‬‬ ‫‪force, borne by gods and nobles. Some maintain‬‬ ‫‪Upon the Hellenist conquest of Egypt, its name‬‬
‫‪“ankh” in English, denotes life in Egyptian. This‬‬ ‫‪that its shape is meant to be reminiscent of the‬‬ ‫‪was changed to the Greek Heliopolis, which‬‬
‫‪suffix was added to the names of important in-‬‬ ‫‪Nile, which was the source of all life for Egypt.‬‬ ‫‪means City of the Sun (see commentary on Isaiah‬‬
‫‪dividuals, e.g., the pharaoh Tutankhamun, whose‬‬ ‫‪On: The ancient capital of Egypt, located in the‬‬ ‫‪1:18).‬‬
‫‪name is a fusion of the words tut, ankh, and‬‬ ‫‪southern tip of the Nile Delta. On served as an‬‬
‫‪amun. One can see in Egyptian engravings the‬‬
 Samples of explanatory linguistic notes

Book of Exodus | Chapter 1 | Beshalah

Parashat
Beshalah
Certain commandments were enumerated before and after the account of the plague of the
The Beginning of the Journey in firstborn and the exodus from Egypt, in order to imprint the memory of these great events
the Wilderness on the consciousness of the Jewish people for all time. The Torah now returns to the story
EXODUS 13:1722 of the children of Israel, describing the beginning of their journey into the wilderness. Here,
the people’s first campsites are briefly enumerated, as well as certain matters concerning their
general route and manner of travel. The Torah also notes the fulfillment of the promise made
to Joseph, that his bones would be returned from Egypt.

m
17 It was, in Pharaoh’s sending forth the people, that God did you shall bring my bones up from here, from Egypt, with

le
not guide them via the land of the Philistines, along the you.
Mediterranean coast, although it was near, for God said: 20 They, the Israelites, traveled from a place called Sukot; alter-

sa
Lest the people reconsider when they see war. Although the natively, from a place where there were booths [sukkot], and
Philistines were not a large nation, they were militarily power- they encamped in Etam, at the edge of the wilderness. Until

ru
ful. Passing through their land risked a war which might have this point, the Israelites traveled in fertile areas that were part

Je
caused the Israelites to reverse course and return to Egypt. of Egypt or Goshen. Now, they begin to travel in uninhabited
is w
18 God led the people circuitously, via the wilderness of areas.
21 So that they could navigate the desert, an angel of the LordD
rs
the Red Sea. Instead of turning northward, toward the
bl vie

Mediterranean coastline, God led them southeast. And the was going before them by day in a pillar of cloud to guide
he

children of Israel came up armed from the land of Egypt, them on the way. They followed the cloud, which represented
Pu pre

as they assumed that they would eventually be forced to fight.2 the glory of God. And by night He would go with them in a
God decided that they were not yet ready to stand in battle, and pillar of fire to illuminate for them, to go day and night. It is
He therefore guided them on a path that would avoid direct unclear whether the Israelites actually traveled by night. In any
re ple

confrontation with the Philistines. event, the pillar of fire gave them the ability to do so.4
19 Moses took the bones of Joseph with him, for he, Joseph, 22 The pillar of cloud by day and the pillar of fire by night
Ko m

had administered an oath to the children of Israel, the chil- would not move from before the people. The Israelites did
n

dren of Jacob,3 or the Israelites in general, saying: God will re- not know where they were traveling; these two pillars repre-
Sa

member and redeem you; and when this occurs, I request that sented God’s guiding hand in the wilderness.

When God struck Egypt with the plagues, the Israelites remained on the periphery. They stayed in
The Israelites at the Red Sea their dwellings, and they did not witness with their own eyes the wonders that Moses performed
EXODUS 14:131 in God’s name. Only at the Red Sea do Israel witness these miraculous events to their full dramatic
extent. Furthermore, unlike the plagues that descended on Egypt within their borders, the occurrences
described here come with sudden, quick intensity. This is also a defining moment for Moses in his
capacity as leader and redeemer in the eyes of the people.

14 1 The Lord spoke to Moses, saying: at the time. The name Pi is Egyptian. It is located between
2 Speak to the children of Israel, that they return in the direc- Migdol and the Red Sea, before the pagan god Baal Tzefon.BD
tion of Egypt and encamp before Pi HaHirot,B a famous place Opposite it you shall encamp, by the sea. On their way to

13:21 | The Lord: God appears in the world
by way of angels or messengers (see Rashi;
Rashbam; Ramban; Ĥizkuni; Bekhor Shor
4:9). The verse below (4:9) describes the
DISCUSSION
movements of this pillar, and there it is referred
to as an angel.
1:2 | Baal Tzefon: This may be a reference to
Set, Egyptian god of the desert, darkness, and
destruction. Over the course of many genera-
tions the Egyptians did not know how to relate
to the God of Israel, and where to place Him
within their pantheon. They saw Him as a local
 ‫‪Samples of explanatory linguistic notes‬‬

‫ספר שמות | פרק טו | בשלח‬

‫נָשפ‪ָּ ‬ת‬‫ַׁ֥‬ ‫יש֖מוֹ יָ ִ ֽדי׃‬

‫ָא ִ ֣ריק ַח ‪‬ר ִּ֔בי ּֽת ִוֹר ׁ ֵ‬ ‫נַ פ‪ִ ֔ ׁ ‬שי‬ ‫י‬

‫ֽעוֹפ ֶרת ‪ּ‬ב ַ ֖מיִ ם‬ ‫צָ ֲֽלל ּ‪‬ו ַּכ ֔ ֶ‬ ‫‪‬ב ֽרו ֲּחךָ ֖ ִּכ ָּס֣מוֹ יָ ֑ם‬
‫ִ ֥מי‬ ‫י־כ ֤מ ָֹכה ָּב ֵֽא ִל ‪‬ם יהו֔ ה‬ ‫ִ ֽמ ָ‬ ‫ַאדִּ ִ ֽירים׃‬ ‫יא‬

‫נוֹרא ‪‬ת ִה ּ֖ל ֹת ֥ﬠ ֵ ֹׂשה‬ ‫ָ֥‬ ‫ָּכ ֖מ ָֹכה נֶ ‪‬אדָּ ֣ ר ַּב ּ֑ק ֶֹד ׁש‬
‫נָ ִ ֥ח ָית‬ ‫ית י‪֣ ִ ‬מינ‪ָ ֔ ‬ך ִּת ‪‬ב ָל ֵﬠ֖מוֹ ָ ֽא ֶרץ׃‬ ‫נָ ִ֙ט ָ ‪‬‬ ‫פֶ ֶֽלא׃‬ ‫יב‬
‫יג‬
‫נֵ ַה ‪֥‬ל ָּת ‪‬ב ‪‬ﬠזּ‪ ‬ךָ ֖ ֶאל‪‬נ‪ ‬וֵ ֥ה‬ ‫‪‬ב ַח ‪‬סדּ‪ ‬ךָ ֖ ַﬠם־ז֣ ּו ָ ּג ָא ‪֑‬ל ָּת‬

‫‪m‬‬
‫ִ ֣חיל‬ ‫ש ‪‬מ ֥ﬠ ּו ַﬠ ִּ ֖מים יִ ‪‬ר ָ ּגז֑ וּן‬
‫ָֽׁ‬ ‫שךָ ׃‬ ‫‪‬ק ‪‬ד ׁ ֶ ֽ‬ ‫יד‬

‫‪le‬‬
‫ָא֤ז נִ ‪‬ב ֲהל ּ‪‬ו ַא ּלוּפֵ ֣י‬ ‫ָא ַ֔חז יֽ ׁ ‪ֹ‬ש ֵב֖י ּ ‪‬פ ָל ׁ ֶֽשת׃‬ ‫טו‬

‫‪sa‬‬
‫נָ ֕מֹג ּו‬ ‫ֹאחזֵ ֖מוֹ ָ ֑ר ַﬠד‬ ‫מוֹאב יֽ ֲ‬ ‫ֵא ֵיל֣י ָ ֔‬ ‫ֱא ֔דוֹם‬

‫‪ru‬‬
‫‪Je‬‬
‫ימ ָת ‪‬ה‬ ‫יה֤ם ֵא ָ֙‬ ‫ִּת ּ ֨פֹל ֲﬠ ֵל ֶ‬ ‫ּ֖כֹל יֽ ׁ ‪ֹ‬ש ֵב֥י ‪‬כנָ ַֽﬠן׃‬ ‫טז‬
‫‪is w‬‬

‫ַﬠד־‬ ‫וֹﬠךָ ֖ יִ דּ‪֣ ‬מ ּו ָּכ ָא ֶ֑בן‬ ‫ִּבג‪֥ ‬דֹל ז‪ֽ ‬ר ֲ‬ ‫וָ ֔ ַפ ַחד‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫ַﬠֽד־יַ ֲֽﬠ ֖בֹר ַﬠם־ז֥ ּו‬ ‫יַ ֲֽﬠ ֤בֹר ַﬠ ּ‪‬מ ָ ‪‬ך יהו֔ ה‬
‫‪Pu pre‬‬

‫ָמ ֧כוֹן‬ ‫‪ּ‬ת ִב ֵ ֗אמוֹ ו‪ִ ‬ת ּ ָט ֵ֙ﬠמ ‪‬וֹ ‪ּ‬ב ַה֣ר נַ ֲֽח ָל ‪ֽ‬ת ֔ ָך‬ ‫ָק ִנ ָֽית׃‬ ‫יז‬
‫‪re ple‬‬

‫ִמ ּ‪‬ק ָ ֕ד ׁש ֲאדֹנָ ֖י ּֽכוֹנֲ נ֥ ּו‬ ‫‪‬ל ׁ ִש ‪‬ב ‪ּ‬תךָ ֛ ּ ָפ ַﬠ ‪֖‬ל ָּת יהו֑ ה‬
‫‪Ko m‬‬

‫ִּכ֣י‬ ‫יהו֥ ה ׀ יִ ‪‬מ ֖ל ‪ֹ‬ך ‪‬לע ָֹל֥ם וָ ֶﬠֽד׃‬ ‫יָ ֶ ֽדיךָ ׃‬ ‫יח‬
‫‪n‬‬
‫‪Sa‬‬

‫יט‬
‫רש״י‬
‫”ב ְר ִב ִיבים ּ ְ‪‬מֹגְ גֶ ּ‪) "ָ‬הלים סה‪ ,‬י‪ְ ָ ,(‬מרוּ‪ָ :‬עלֵ ינוּ ֵהם‬ ‫ְּכמוֹ‪ּ ִ :‬‬ ‫נוֹטה יָ דוֹ ָה ְר ׁ ָש ִעים‬ ‫דוֹש ָ ּברוּךְ הוּא ֶ‬ ‫יב ׀ נָ ִט ָית יְ ִמינְ ךָ ‪ְּ .‬כ ׁ ֶש ַה ָּק ׁ‬ ‫נוֹפל ַעל ַהיּוֹצֵא ֶ‪ָ ּ ‬לא ַעל ַה ּ ִתיק‬ ‫ֹאמר‪ֵ ,‬ין לְ ׁשוֹן ֵריקוּת ֵ‬ ‫ּת ַ‬
‫ָ ּב ִאים לְ ַכ ּל ֵוֹתינוּ וְלִ ַיר ׁש ֶ‪‬ת ַ‪ְ ‬ר ֵצ‪‬וּ‪:‬‬ ‫נוֹפלִ ים ְ ּב ַה ָּטיָ ָ‪ּ ‬ה‪,‬‬
‫נוֹפלִ ים‪ ,‬לְ ִפי ׁ ֶש ַה ּכֹל ‪ָ‬תוּן ְ ּביָ דוֹ ְו ְ‬ ‫ָּכלִ ים ְו ְ‬ ‫ְו ַעל ַה ַּ ׂשק ְו ַעל ַה ְּכלִ י ׁ ֶשיָּ צָא ִמ ּ ֶמ ּ‪ָ ֲ ,ָ‬בל ל ֹא ַעל ַה ֶח ֶרב ְו ַעל‬
‫‪‬וֹמר‪ַ ” :‬וה׳ יַ ֶּטה יָ דוֹ ְו ָכ ׁ ַשל עוֹ ֵזר ְו ָ‪ַ ‬פל ָע ֻזר"‬ ‫ֵ‬ ‫ְו ֵכן הוּא‬ ‫ִיכיו"‬ ‫”‪ִ ‬ריק ַח ְר ִ ּבי" ִּכלְ ׁשוֹן ”וַ יָּ ֶרק ֶ‪‬ת ֲח‪ָ ‬‬‫ַהיַּ יִ ן‪ ,‬וְלִ ְדחֹק וּלְ ָפ ֵר ׁש ָ‬
‫חוֹק ים‪ :‬וָ ַפ ַחד‪ַ .‬על‬ ‫ימ ָתה‪ַ .‬על ָה ְר ִ‬ ‫יהם ֵא ָ‬ ‫טז ׀ ִּת ּפֹל ֲﬠ ֵל ֶ‬
‫ְתוּ‪‬ים ְ ּביַ ד ָ‪ָ ‬דם‪,‬‬ ‫כוּכי‪ַ ‬ה ּ‪ִ ‬‬ ‫)ישעיה לא‪ ,‬ג(‪ָ .‬מ ׁ ָשל לִ ְכלֵ י ְז ִ‬ ‫מוּסב ַ‪‬ף ַעל‬ ‫)בר‪‬שי‪ ‬יד‪ ,‬יד(‪ֶ ,‬ז ַ ְּדיֵּ ן ְ ּב ַח ְר ִ ּבי — ָמ ִצינוּ ַה ּ ָל ׁשוֹן ָ‬
‫הוֹב ׁיש" וְגוֹ׳‬ ‫”כי ׁ ָש ַמ ְע‪‬וּ ֵ‪‬ת ֲ‪ֶ ׁ ‬שר ִ‬ ‫ַה ְּק ִ‬
‫רוֹבים‪ְּ ,‬כ ִע‪ְ‬יָן ׁ ֶש ּ‪ֱֶ ‬א ַמר‪ִּ :‬‬
‫וּמ ׁ ְש ּ ַ‪ּ ְ ‬ב ִרים‪ִּ :‬ת ְב ָל ֵﬠמוֹ ָא ֶרץ‪.‬‬
‫נוֹפלִ ים ִ‬‫ַמ ֶּטה יָ דוֹ ְמ ַעט ו ְֵהם ְ‬ ‫”ש ֶמן ּ‪ַ ‬וּרק" )שיר השירים ‪ ,‬ג(‪ְ ” ,‬ול ֹא ַ‬
‫הוּרק ִמ ְּכלִ י‬ ‫ַהיּוֹצֵא‪ֶ ׁ ,‬‬
‫נִית‪ִ .‬ח ַ ּב ְב ּ ָת‬
‫)יהושע ב‪ ,‬י(‪ַ :‬ﬠד יַ ֲﬠבֹר‪ַ ...‬ﬠד יַ ֲﬠבֹר‪ְּ .‬כ ַ‪ְ ‬רגּוּמוֹ‪ָ :‬ק ָ‬
‫בוּרה‪ּ ִ ,‬ב ְ ׂש ַכר ׁ ֶש ָא ְמרוּ‪” :‬ה׳ ַה ַ ּצ ִ ּדיק" )לעיל‬ ‫ִמ ָּכאן ׁ ֶשזָּ כוּ לִ ְק ָ‬ ‫הוּרק ַה ְּכלִ י' ֵ‪‬ין ָּכתוּב ָּכאן‬ ‫ֶאל ֶּכלִ י" )ירמיה מח‪ ,‬י‪’ ,(‬ל ֹא ַ‬
‫ִמ ּׁ ְש ָאר ֻ‪ּ ‬מוֹ‪ְּ ,‬כ ֵח ֶפץ ַה ָּקנוּי ְ ּב ָד ִמים יְ ָק ִרים ׁ ֶש ָח ִביב ַעל ָה ָא ָדם‪:‬‬
‫ט‪ ,‬כז(‪:‬‬ ‫מוּסב‬‫הוּרק ַהיַּ יִ ן ִמ ְּכלִ י ֶ‪‬ל ְּכלִ י"‪ָ ,‬מ ִצינוּ ַה ּ ָל ׁשוֹן ָ‬ ‫ֶא ּ ָלא ”ל ֹא ַ‬
‫לָא ֶרץ‪ ,‬לְ ָכךְ ל ֹא‬ ‫יז‪-‬יח ׀ ְּת ִב ֵאמוֹ‪ּ ָ ַ ְ ִ .‬בא מ ׁ ֶֹשה ׁ ֶש ּל ֹא יִ ָּכ ֵנס ָ‬ ‫בוֹ‪‬ם ַעל יְ ִפי ָח ְכ ָמ ֶ‪‬ךָ " )יחזקאל‬ ‫ַעל ַהיַּ יִ ן‪ְ ,‬ו ֵכן‪” :‬ו ְֵה ִריקוּ ַח ְר ָ‬
‫סוֹבל‪,‬‬ ‫יג ׀ נֵ ַה ְל ָּת‪ .‬לְ ׁשוֹן ְמ‪ֵַ ‬ל‪ .‬וְאוּ‪ְְ ‬קלוֹס ּ ִ‪ְ ‬ר ֵ ּגם לְ ׁשוֹן ֵ ׂ‬
‫נוֹשא ְו ֵ‬
‫‪ֱֶ ‬א ַמר ּ ְ’‪ִ ‬ב ֵי‪‬נוּ'‪ָ :‬מכוֹן ְל ׁ ִש ְב ְּתךָ ‪ִ .‬מ ְק ָ ּד ׁש ׁ ֶשל ַמ ָּטה ְמ ֻכוָּן ְּכ ֶ‪‬גֶד‬ ‫”מוֹר ׁיש‬‫ִ‬ ‫ישמוֹ‪ .‬לְ ׁשוֹן ִר ׁישוּת ו ְַד ּלוּ‪ְּ ,‬כמוֹ‪:‬‬ ‫כח‪ ,‬ז( ְ ּד ִח ָירם‪ּ :‬ת ִוֹר ׁ ֵ‬
‫ְול ֹא ִ ּד ְק ֵ ּדק לְ ָפ ֵר ׁש ַ‪ַ ‬חר לָ ׁשוֹן ָה ִע ְב ִרי‪:‬‬
‫לְת"‪ִ :‬מ ְּק ָד ׁש‪ַ .‬ה ַּט ַעם ָעלָ יו ז ֵָקף ּגָדוֹל‬ ‫”פ ַע ּ ָ‬
‫ִּכ ֵּסא ׁ ֶשל ַמ ְעלָ ‪ֶ ׁ ֲ ‬שר ּ ָ‬ ‫וּמ ֲﬠ ׁ ִשיר" )שמואל ‪‬׳ ב‪ ,‬ז(‪:‬‬ ‫ַ‬
‫לְ ַ‪ְ ‬פ ִרידוֹ ִמ ּ ֵ‪ַ ‬בת ַה ּׁ ֵשם ׁ ֶש ּל ְַא ֲח ָריו‪ַ ,‬ה ּ ִמ ְק ָ ּד ׁש ֲ‪ֶ ׁ ‬שר ּכ ְוֹננוּ יָ ֶדיךָ ה׳‪.‬‬ ‫יד ׀ יִ ְר ָ ּגזוּן‪ִ .‬מ ְ‪ַ ‬ר ְ ּג ִזין‪ :‬י ׁ ְֹש ֵבי ּ ְפ ָל ׁ ֶשת‪ִ .‬מ ּ ְפ‪ֵ‬י ׁ ֶש ָה ְרגוּ ֶ‪‬ת ְ ּב‪ֵ‬י‬
‫נָשפְ ָּת‪ .‬לְ ׁשוֹן ֲה ָפ ָחה‪ְ ,‬ו ֵכן ”וְגַ ם ָ‪ַ ׁ ‬שף ָ ּב ֶהם" )ישעיה מ‪,‬‬‫י׀ ׁ ַ‬
‫”‪‬ף‬ ‫ָח ִביב ֵ ּבי‪ַ ‬ה ּ ִמ ְק ָ ּד ׁש‪ֶ ׁ ,‬ש ָהעוֹלָ ם ִנ ְב ָר‪ּ ְ ‬ביָ ד ַ‪ַ ‬ח‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר ַ‬ ‫ֶא ְפ ַריִ ם ׁ ֶש ּ ִמ ֲהרוּ ֶ‪‬ת ַה ֵּקץ ְויָ ְצאוּ ְ ּב ָח ְז ָקה‪ַּ ,‬כ ּ ְמפ ָֹר ׁש ְ ּב ִד ְב ֵרי‬
‫”מצוּלָ ‪ַּ :"‬כעוֹפֶ ֶרת‪ָ ֲ .‬בר‪,‬‬
‫כד(‪ :‬צָ ֲללוּ‪ָ ׁ .‬ש ְקעוּ‪ָ ,‬ע ְמקוּ‪ ,‬לְ ׁשוֹן ְ‬
‫ימ ַתי‬‫וּמ ְק ָ ּד ׁש ִ ּב ׁ ְש ּ ֵתי יָ ַדיִ ם‪ .‬ו ְֵא ָ‬
‫יָ ִדי יָ ְס ָדה ֶ‪ֶ ‬רץ" )ישעיה מח‪ ,‬יג(‪ִ ,‬‬ ‫ַהיָּ ִמים )‪‬׳ ז‪ ,‬כא(‪” :‬ו ֲַה ָרגוּם ַ‪ֵ ׁְ ‬שי גַת"‪:‬‬
‫פלו״ם ְ ּבלַ ַעז‪:‬‬
‫יִ ָ ּב‪ּ ִ ֶ‬ב ׁ ְש ּ ֵתי יָ ַדיִ ם? ִ ּבז ְַמן ׁ ֶש"ה׳ יִ ְמל ֹךְ לְ עֹלָ ם ָו ֶעד"‪ ,‬לֶ ָע ִתיד לָ בֹא‬
‫מוֹאב‪ .‬ו ֲַהל ֹא ל ֹא ָהיָה לָ ֶ‪‬ם לִ ירֹ‪‬‬ ‫טו ׀ ַא ּלוּפֵ י ֱאדוֹם ֵא ֵילי ָ‬
‫לוּכ‪ֶ ׁ ‬ש ּלוֹ‪ ,‬וּ"לְ עֹלָ ם ָו ֶעד" לְ ׁשוֹן עוֹלָ ִמי‪ ‬הוּא ו ְַהוָּי״ו בּ וֹ‬ ‫ׁ ֶש ָּכל ַה ּ ְמ ָ‬ ‫יא ׀ ָּב ֵא ִלם‪ּ ַ .‬ב ֲחז ִָקים‪ְּ ,‬כמוֹ‪” :‬ו ְֶאת ֵ‪‬ילֵ י ָה ָא ֶרץ לָ ָקח" )יחזקאל‬
‫ְּכלוּם‪ֶ ׁ ,‬ש ֲה ֵרי ל ֹא ֲעלֵ ֶיהם הוֹלְ ִכים? ֶ‪ּ ‬לָא ִמ ּ ְפ‪ֵ‬י ֲ‪ִ‬ינוּת ׁ ֶש ָהיוּ‬
‫יּוֹד ‪‬ע ָו ֵעד" )ירמיה‬ ‫תוּחה‪ָ ֲ ,‬בל ”ו ְָאנ ִֹכי ַה ֵ‬ ‫יכךְ ִהי‪ְ ּ ‬פ ָ‬ ‫יְ סוֹד‪ ,‬לְ ִפ ָ‬ ‫נוֹרא‬ ‫חוּשה" )‪‬הלים כב‪ ,‬כ(‪ָ :‬‬ ‫לוּתי לְ ֶע ְז ָר ִ‪‬י ׁ ָ‬ ‫”‪‬יָ ִ‬
‫יז‪ ,‬יג(‪ֱ ,‬‬
‫יִש ָר ֵ‪‬ל‪ :‬נָ מֹגוּ‪ַ ָ .‬מ ּסוּ‪,‬‬ ‫וּמ ְצ ַט ֲע ִרים ַעל ְּכ ָ‬
‫בוֹדם ׁ ֶשל ְ ׂ‬ ‫אוֹנ‪ִ‬ים ִ‬ ‫ִמ ְת ְ‬
‫כט‪ ,‬כג( ׁ ֶש ַהוָּ י״ו בּ וֹ ׁ ִש ּמ ׁוּש‪ְ ,‬קמוּצָ‪ִ ‬הי‪:‬‬ ‫ְת ִה ּל ֹת‪ .‬יָ ר‪‬וּי ִמ ּ ְל ַ‪ּ ‬גִיד ּ ְ‪ִ ‬ה ּל ֶוֹתיךָ ּ ֶפן יִ ְמ ֲעטוּ‪ַ ,‬על ֵּכן‪” :‬לְ ךָ‬
‫ֻ ּד ִמיָּ ה ְ‪ִ ‬ה ּ ָל‪) "‬שם סה‪ ,‬ב(‪:‬‬
 Samples of explanatory linguistic notes

Book of Leviticus | Chapter 11 | Shemini

and the sparrow hawkB after its kind.
17 The little owl,B the fish owl,B a coastal bird that snatches fish
from the sea,29 and the short-eared owl.B
18 The barn owl,B the eagle-owl,B and the roller.B
19 The stork [hasida].B Although ĥasida refers to the stork in
·
modern Hebrew, the true identity of the ĥasida was a matter
of disagreement among Jews in the Middle Ages. Jews living in
central and eastern Europe considered the stork a non-kosher
bird, while the Jews of Spain considered it kosher.30 And the
heron,B a bird similar to the ĥasida, after its kind, the hoopoe,B
and the bat.B The bat is a mammal, not a bird. It is listed here
among the fowl because the Torah does not use modern zoo-
logical categories. The Hebrew for fowl, of is literally rendered
flying creatures, which include the bat.
20 Every flying swarming creature that walks on all fours, fly-
ing insects that have four legs and two additional limbs, which
are not feet but are used for walking, e.g., ants, each of these
creatures is a detestable thing to you.
21 However, this you may eat from all flying swarming

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Eurasian sparrow hawk Little owl Short-eared owl Barn owl Brown fish owl Eagle-owl
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Roller Egyptian vulture Heron Hoopoe Bat

Sparrow hawk [netz]: Based on the translation
appearing in the Septuagint, ieraka, the netz has
been identified as the Eurasian sparrow hawk,
Accipiter nisus, one of the most common and
noticeable birds of prey in Israel (see Rashi here
and Ĥullin 3a). The Eurasian sparrow hawk is
3– cm in length, while its wingspan reaches
up to  cm. Its back is brownish-gray, and it
has a striped tail. It would seem that the phrase
“the sparrow hawk [netz] after its kind” includes
other types of birds of prey of similar size that
are found in Israel, such as the peregrine falcon,
Falco peregrinus; the Eurasian hobby, Falco subb-
uteo; the lanner falcon, Falco biarmicus; and the
saker falcon, Falco cherrug. The Midrash refers to
BACKGROUND
the fact that the netz is a bird hunter, as it states:
To what was Israel comparable at that hour? To
a pigeon fleeing from a netz (Mekhilta, Beshalah,
Masekhta deVayehi 2).
11:1 | Little owl [kos]: The kos is depicted
in Psalms (12:) as a solitary desert bird that
inhabits wastelands and ruins. Aramaic trans-
lations, the Septuagint, and the majority of
commentaries and researchers identify the kos
as the little owl, Athene noctua saharae, a small
nocturnal bird of prey from the owl family. The
little owl measures up to 21 cm, with a wingspan
of approximately  cm; the weight of an adult
can reach up to 1 g. The little owl is commonly
found in open areas and dwells among ruins and
in rocky terrain. Some claim that the kos is a wa-
ter bird, e.g., the pelican, due to the fact that it is
listed alongside the shalakh.
Fish owl [shalakh]: According to the Sages and
the Septuagint, the shalakh snatches fish from
the sea (Ĥullin 3a). Some claim that it is the
osprey, Pandion haliaetus, which almost entirely
feeds off fish. According to the Septuagint, it is
the cormorant, which dives into the sea to catch
fish and is found near large bodies of water in
Israel. Researchers suggest other possibilities:
the pelican; the white-throated kingfisher, Hal-
cyon smyrnensis; and the pied kingfisher, Ceryle
rudis. Due to the mention of this bird alongside
the yanshuf, some maintain that it is the brown
 Samples of explanatory linguistic notes

‫ספר ויקרא | פרק יא | שמיני‬

‫ש ֶמת‬‫נ‬֥ ֶ ׁ ‫ה ִּת‬‫ת‬
ַ ‫ ֶא‬‫שוּף׃ ו‬‫נ‬ ַ ‫ ֶא‬‫֖ך ו‬ ‫ה ׁ ּ ָש ָל‬‫ת‬
ֽ ׁ ַ‫היּ‬‫ת‬ ַ ‫ ֶא‬‫ה ּ֥כוֹס ו‬‫ת‬ ַ ‫ ֶא‬‫ל ִמינֵ ֽהוּ׃ ו‬ ‫ה ֵּנ֖ץ‬‫ת‬
ַ ‫ ֶא‬‫ו‬ ‫יז‬
‫יח‬
‫ ֶאת־‬‫ת־הדּֽ ו ִּכיפַ ֖ת ו‬
ַ ‫ ֶא‬‫ל ִמינָ ּ֑ה ו‬ ‫ ַה ֲֽח ִס ָ ֔ידה ָה ֲֽאנָ פָ ֖ה‬‫ ֵאת‬‫ה ָֽר ָ ֽחם׃ ו‬‫ת‬
ָ ‫ ֶא‬‫ה ָ ּק ָ ֖את ו‬‫ת‬
ַ ‫ ֶא‬‫ו‬ ‫יט‬

‫ֹאכ ֔ל ּו‬
 ‫ה ּֽת‬ ֶ‫֤ך ֶאת־ז‬ ‫ש ֶקץ ֖הוּא ָל ֶכֽם׃ ַא‬ ַ ‫֖ך ַﬠ‬ ‫ָה ֲֽﬠ ַט ֵּלֽף׃ ּ֚כֹל ׁ ֶ ֣ש ֶרץ ָה ֔עוֹף ַ ֽהה ֵֹל‬
֥ ֶ ׁ ‫ר ַּב֑ע‬ ‫ל־א‬ ‫כ‬
‫כא‬
‫רש״י‬
,‫יפת'? ׁ ֶשהוֹדוֹ ָּכפוּ‬ ִ ּ‫ ׁ ְשמוֹ 'ד‬‫ ְק ָר‬ִ ‫ָ ּ ָמה‬‫ ְו‬,‫הרופ״‬
ַ ‫וּכ‬ ‫ דּ ָוֹמה‬‫מוּרה ַ ּב ּׁ ְש ָרצִים ִהי‬ ִ ‫ ו‬,ָ‫ ַ ּב ּ ַליְ ל‬‫וּפוֹר ַח‬
ָ ‫ׁ ֶש ֶמת' ָה ֲא‬ְ 'ְ ַ ‫ ְוזֶהוּ‬,‫ ָ ּדגִים ִמן ַהיָּ ם‬ ֶ‫ זֶה ַה ּׁשוֹל‬,‫ ּ ֵפ ְר ׁשוּ ַרבּ ֵוֹתינוּ‬.‫יז ׀ ׁ ָש ָל ְך‬
,‫ ַעל ׁ ֵשם ַמ ֲﬠ ָ ׂשיו‬‫ ְק ָר‬ִ '‫טוּר‬ ָ ‫ ּגַר‬'ַ ‫ ְו‬,‫ְ ּתוֹ‬‫ ַּכ ְר ָ ּב‬‫ְוזוֹ ִהי‬ :‫ טלפ״‬ָ‫ל‬ ּ ‫ְקוֹרין‬
ִ ‫ ו‬,‫ַיִם‬‫ ֵעי‬ּ ָ ‫ ו ְֵאין‬,ּ ָ ‫ואיטו״ש‬ ‫ ֵהם‬.‫יַנְשוּף‬ ׁ ְ‫ ּכוֹס ו‬:"‫ָא‬‫ֵ ינוּ‬‫ "ו ׁ ְָש‬:‫וֹס‬‫ ְְק‬‫וּ‬ ‫ ְר ֵ ּגם‬ִ ּ ‫ׁ ֶש‬
'‫ְּכמוֹ ׁ ֶש ּ ֵפ ְר ׁשוּ ַרבּ ֵוֹתינוּ ְ ּב ַמ ֶּס ֶכת ִ ּג ִּטין ְ ּב ֶפ ֶרק ִ'מי ׁ ֶש ֲא ָחזוֹ‬ ‫ ֵחר‬ַ ‫ ְועוֹד‬.‫ם לְ ָסתוֹת ְּכ ָא ָדם‬ֶ ָ‫ ו ְׁיֵש ל‬, ָ‫יְ ל‬ַ ּ ‫צּוֹע ִקים ַ ּב‬ ֲ ‫ַה‬
‫ ְק ָר‬ִ ‫ ְולָ ּ ָמה‬,‫ ציגוני״‬,ָ‫ זוֹ ַ ּדיָּ ה לְ ָב‬.‫יט ׀ ַה ֲח ִס ָידה‬
:(‫)דף סח ע״ב‬ :‫דּ ֶוֹמה לוֹ ׁ ֶש ּק ִוֹרין ייב״ן‬

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:‫רוֹת ָיה ַ ּב ּ ְמזוֹנוֹ‬
ֶ ‫עוֹשה ֲח ִסידוּת ִעם ַח ְב‬ ׂ ָ ‫ׁ ְש ָמ ּה ֲ'ח ִס ָידה'? ׁ ֶש‬
,‫רוֹח ׁ ִשין ַעל ָה ָא ֶרץ‬ ִ ּ ְ ‫ ֵהם ַה ַ ּד ִּקים ַה‬.‫כ ׀ ׁ ֶש ֶרץ ָהעוֹף‬
ֲ ‫מוּכים ָה‬ ‫ ׁ ֶשהוּא ׁ ֶש ּק ִוֹרין‬,‫ִ י‬ ‫ה‬ֶ ‫ ְר‬ִ ‫ ְו‬,‫ִי‬ָ‫ ַ ּדיָּ ה ַרגְ ז‬‫ ִהי‬.‫ָה ֲאנָ ָפה‬ ָ ‫ ְו‬,‫ שורי״ץ‬‫ קלב״‬‫ ִהי‬.‫נְש ֶמת‬
,‫דוֹמה לְ ַע ְכ ָ ּבר‬ ֶ ׁ ‫יח ׀ ִּת‬

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:‫ ׁ ִוּשין ו ֲַחגָ ִבים‬ּ ַ‫ְבוּבים ְוּצ ָר ִעין וְי‬
ִ ‫ְּכגוֹן ז‬ ּ ‫ ְו ַכ ְר ָ ּב‬,‫גוֹל ַה ָ ּבר‬ְ ‫ ְר‬ַ ּ .‫ ַהדּ ו ִּכיפַ ת‬:‫היירו״ן‬
‫ ְוּבלַ ַעז‬, ָ‫ְתוֹ ְּכפוּל‬

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BACKGROUND
fish owl, Ketupa zeylonensis, a small nocturnal prey. Some identify the ka’at with the eagle-owl, or on riverbanks and subsists on a diet of frogs,

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bird of prey from the owl family, which also a desert owl, since the ka’at is mentioned in the insects, young birds, lizards, and rodents. An-
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hunts fish. verse alongside other nocturnal birds of prey. cient cultures viewed the stork as a symbol of
Others suggest that it is the houbara bustard, dedication and respect for one’s parents. The
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Short-eared owl [yanshuf]: According to Isa-

iah (3:1–11), the yanshuf is a bird that lives in Chlamydotis undulata, a large land bird with Talmud describes it as a bird that performs acts
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ruins and wastelands. The commentaries main- long legs and an elongated neck. Its length ex- of kindness [ĥesed] with its young and others of
Pu pre

tain that it is a nocturnal bird whose name is tends up to  cm, with a wingspan of 1 cm. its kind (Ĥullin 3a).
derived from the noun neshef, meaning "night" Roller [raham]:
∙ The translation of raĥam as the Heron [anafa]: According to the Talmud (Ĥullin
(Ibn Ezra; Radak), or from the sounds it emits roller follows the Talmud (Ĥullin 3a), Targum 3a), the anafa is similar to the ĥasida in appear-
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when exhaling [neshifa]. Onkelos and the Tal- Yonatan, and the meaning of a similar Arabic ance and in its flight. It is accepted to identify
mud (Nidda 23a) identify it by the Aramaic term term. The roller gets its name from the aerial the anafa with the heron, an aquatic bird from
kifofa, a bird that is similar in appearance to a acrobatics some of these birds perform during the family Ardeidae, which resembles the ĥasida
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monkey [kof], in that its eyes are situated at the courtship or territorial flights. Rollers resemble (see Rashi). Several species of heron are found in
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front of its head. This description fits the noctur- crows in size and build but are colored blue, Israel. While these species differ in size, herons
Sa

nal birds of prey from the owl family. Nowadays, pink, or brown. Rashi explains that its name all possess long legs, a long neck, and a long
this is indeed the accepted identification of the derives from the fact that its arrival signals the beak.
yanshuf. Two species of owl are found in Israel: coming rainfalls, which are called raĥamim, Hoopoe [dukhifat]: According to the Talmud
the long-eared owl, Asio otus, and the short- mercy. Rav Se’adya Gaon identifies the raĥam (Ĥullin 3a), this is referring to a bird whose
eared owl, Asio flammeus. Their length can reach as the Egyptian vulture, Neophron percnopterus, comb appears bent [hodo kafut]. The Aramaic
up to  cm, their wingspans are about 1 m, and based on the fact that this is its name in Arabic. translations refer to it as naggar tura, which the
they weigh up to 3 g. The Egyptian vulture is approximately  cm in Talmud (Gittin 8a) identifies as a wild rooster.
11:18 | Barn owl [tinshemet]: The barn owl, length, with a wingspan of 1–1 cm, and it According to the Septuagint, as well as the Latin
Tyto alba, is a common nocturnal bird from the weighs up to about 2 kg. Some commentaries translations, the dukhifat is identified as the
owl family. Onkelos calls it baveta, while the Tal- contend that the raĥam is a nocturnal bird of hoopoe, Upupa epops, a bird with a distinctive
mud refers to it as ba’ut (Ĥullin 3a). Its length prey, since it is mentioned alongside the ka’at colorful comb on its head consisting of feathers
is 3 cm, and it is recognizable by the heart- and the tinshemet. that appear either folded over or spread out.
shaped feathers around its eyes. The barn owl 11:1 | Stork [hasida]:
∙ The ĥasida is mentioned Its length is roughly 28 cm, with a wingspan of
lives in pits, ruins, and caves and hunts field mice in the Bible as a migratory bird that nests in ju- about  cm, and its weight ranges from  to
and small birds. niper trees (Jeremiah 8:; Zechariah :; Psalms  g.
Eagle-owl [ka’at]: The ka’at lives in wastelands 1:1; Job 3:13). Targum Yonatan and the Tal- Bat [atalef]: From the order Chiroptera, the bat
and desolated areas (Isaiah 3:11; Zephaniah mud identify it as the white dayya, which Rashi is a flying mammal that lives in trees and caves.
2:1; Psalms 12:). Its name alludes to its habit understands to be the stork, which is from the It is a nocturnal creature and sustains itself on
of vomiting [haka’a] undigested food pellets, order Ciconiiformes, or a related species. The insects and fruit. There are dozens of species of
something done primarily by nocturnal birds of Septuagint and the Vulgate identify it in a similar bats in Israel.
fashion. The stork commonly lives near swamps
 Examples of original and unique explanations

Book of Exodus | Chapter 2 | Yitro

21 The Lord said to Moses: Descend, and again warn the
people, lest they break through to the Lord to see. When
they realize that this is no ordinary fire, the smoke is unusual,
and the shofar is unlike any other shofar they have heard, they
might be drawn to the place out of curiosity and yearning for
God. And if they do come near, many of them will fall, either
because there are guards stationed there, instructed to stop any-
one who attempts to approach, or due to divine retribution for
this infraction.
22 Also the priests,D those who perform the sanctified rites and
who approach the Lord and stand in front of the people at
the foot of the mountain,20 shall sanctify themselves, lest the
Sinai, as you have already warned us, saying: Demarcate the
mountain, and sanctify it.
24 The Lord said to him: Go, descend,D and you shall ascend,
and Aaron with you. Your brother shall accompany you part
of the way. It is evident from the verses below that even those
close to Moses, who were permitted to ascend higher than the
rest of the people, were not permitted to reach the spot of the
encounter itself, where Moses alone ascended (see ��:��). God
again warns: But the priests and the people shall not ad-
vance and break through to ascend to the Lord, lest He burst
out against them.
25 Moses descended to the people, and said God’s repeated
warning to them. Apparently, he then ascended the mountain

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Lord burst out against them.
23 Moses said to the Lord: Why do I need to warn them a second again.21

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time? After all, the people will not be able to ascend Mount

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The Torah lists Ten Precepts spoken by God on Mount Sinai, which He later wrote on stone tablets. The familiar
The Ten Precepts

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term “Ten Commandments” is translated here as “Ten Precepts.” In three places the Torah recounts the writing
EXODUS 20:114 of the ten devarim on the Tablets of the Covenant. Devarim is best translated as statements or precepts, not

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commandments. Furthermore, the passages in which these are stated can readily be divided up into ten
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precepts, while it is difficult to divide them into ten commandments.
It should be noted that the precise division of the revelation into ten sections is a matter of dispute. These precepts, which include matters between
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man and God as well as those involving relationships between man and his fellow man, are at the foundation of the Judaic religious structure and the
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Jewish approach to life. In large part, they are also the source of universal values. Most of them are prohibitions relating to actions, but there are also
Pu pre

some positive commands, as well as matters relating to one’s emotional and psychological states.
There is a distinction between the first five precepts, which focus on the relationship between God and man – including the honoring of one’s parents,
as this precept is also within the rubric of honoring God – and the last five precepts, which consist of interpersonal prohibitions. In fact, the name of
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God does not appear in the second section at all.

All the precepts are addressed to the individual, in a direct, personal manner. However, in the early precepts, which focus on the belief in God, God is
referred to in the first person, as the Speaker, whereas in the other precepts God is referred to in the third person.
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20 1 God spoke all these matters, saying: It is unclear from the
continuation of the account whether the entire people heard all
the precepts directly.24 In any case, they certainly heard the first
section from God.
2 I am the Lord your God,D who took you out of the land of
Egypt, from the house of bondage. According to some com-
mentaries, this is not a separate command, but the Speaker
presenting Himself, since without the acceptance of this basic
identification of God there is no meaning to the commands
that follow.25 Others maintain that this is a command to believe
in God and to know Him.26
3 The previous declaration leads to the demand for exclusivity:
You shall have no other gods before Me, together with Me.
There is no other god but Me.

1:22 | The priests: The identity of the priests
at the time is uncertain. According to tradi-
tion, the firstborn sons of each family served as
priests. The special status of the firstborn can be
seen, for example, in the story of Esau’s sale of
his birthright to Jacob (Genesis 5:–4; see also
Exodus 4:–). After the sin of the Golden Calf,
when the Tabernacle was built, Aaron’s descen-
dants were appointed priests (Zevaĥim b;
DISCUSSION
Bemidbar Rabba :5; Ibn Ezra; Bekhor Shor; see
Numbers :, and Bekhor Shor ad loc.).
1:2 | The Lord said to him: Go, descend:
Some commentaries interpret the phrase “Go,
descend” as an explanation for why a repeat
of the earlier warning is necessary. Although
Moses was certain that no one would disobey
the command and ascend the mountain, God
told him that if he were to go down and examine
the people’s nature, he would realize the need
to warn them again at this juncture, due to the
great danger and the temptation to draw close
to God (see Ohev Yisrael, Likkutim Ĥadashim,
Yitro).
2:2 | I am the Lord your God: The first of the
Ten Precepts appears in a positive and negative
formulation relating to the presence of God.
This matter must necessarily precede all the
 ‫‪Examples of original and unique explanations‬‬

‫ספר שמות | פרק כ | יתרו‬

‫ֹאמר יהו ‪‬ה ֶאל־מ ׁ ֔ ֶֹשה ֵ ֖רד ָה ֵﬠ֣ד ָּב ָﬠ֑ם‬ ‫ֹשה׃ וַ יּ֤ ֶ‬ ‫ֹאש ָה ָה֖ר וַ יַּ ַ֥ﬠל מ ׁ ֶ ֽ‬ ‫ל־ר ׁ‬ ‫ֹשה ֶא ֥‬ ‫יהו֧ ה ‪‬מ ׁ ֶ ֛‬ ‫כא‬

‫ּ ֶפן־יֶ ֶֽה ‪‬ר ֤ס ּו ֶאל־יהו ‪‬ה ִל ‪‬ר ֔אוֹת ו‪ ‬נָ פַ ֥ל ִמ ֶּמ֖נּ ּו ָ ֽרב׃ ו‪ ‬גַ ֧ם ַה ּֽכ ֲֹה ִנ֛ים ַה ִּנ ָ ּג ׁ ִ ֥שים ֶאל־יהו֖ ה‬ ‫כב‬

‫ֹאמר מ ׁ ֶֹש ‪‬ה ֶאל־יהו֔ ה ֽל ֹא־יו ַּכ֣ל ָה ָ֔ﬠם ַל ֲֽﬠ ֖ל ֹת‬ ‫יִ ‪‬ת ַקדָּ ֑ ׁש ּו ּ ֶפן־יִפ‪֥ ‬רֹץ ָּב ֶה֖ם יהוֽ ה׃ וַ יּ֤ ֶ‬ ‫כג‬

‫ֹאמר‬ ‫ת־ה ָה֖ר ו‪ִ ‬קדַּ ׁ ‪‬ש ּֽתוֹ׃ וַ יּ֨ ֶ‬

‫אמֹר ַהג‪ֵּ ‬ב֥ל ֶא ָ‬ ‫ֽי־א ָּ֞תה ַה ֵֽﬠ ֤ד ָֹתה ָּ֙בנ ּ‪‬ו ֵל ֔‬ ‫ל־ה֣ר ִסינָ ֑י ִּכ ַ‬ ‫ֶא ַ‬ ‫כד‬

‫־רד ו‪ָ ‬ﬠ ִ ֥ל ָית ַא ָּ ֖תה ו‪ֽ ַ ‬א ֲה ֣רֹן ִﬠ ָּמ ‪֑‬ך ו‪ַ ‬ה ּֽכ ֲֹהנִ ֣ים ו‪ָ ‬ה ָ֗ﬠם ַאל‪‬יֶ ֶֽה ‪‬ר ֛ס ּו ַל ֲֽﬠ ֥‪ֹ ‬ת‬‫ֵא ָל ֤יו יהו ‪‬ה ֶל ‪‬ך ֵ ֔‬
‫וַ ַי‪‬ד ֵּב֣ר‬ ‫ֹאמר ֲא ֵל ֶהֽם׃‬ ‫ל־ה ָﬠ֑ם וַ יּ֖ ֶ‬ ‫ץ־בֽם׃ וַ יֵּ ֥ ֶרד מ ׁ ֶֹש֖ה ֶא ָ‬ ‫ֶאל־יהו֖ ה ּ ֶפן־יִפ‪ ‬ר ָּ‬ ‫כה‬
‫א‬ ‫כ‬

‫‪m‬‬
‫ָ ֽאנ ִֹכ֖י יהו֣ ה ֱאל ֶֹה֑יךָ ֲא ׁ ֶש֧ר‬ ‫אמֹר׃‬ ‫ל־הדּ‪ָ ‬ב ִ ֥רים ָה ֵא ֶּ֖לה ֵל ֽ‬ ‫ֱאל ִֹ֔הים ֵ ֛את ּ‪‬כ ַ‬ ‫ב‬

‫‪le‬‬
‫ל־פנָ ֽי׃‬
‫ֹא־י ‪ֽ‬היֶ ֥ה ‪‬לךָ ֛ ֱאל ִ ֹ֥הים ֲא ֵח ִ ֖רים ַﬠ ּ ָ‬ ‫אתיךָ ֵמ ֶ ֥א ֶרץ ִמצ‪֖ ַ ‬ריִ ם ִמ ֵּב֥ית ֲﬠ ָב ִ ֽדים׃ ל ִ‬ ‫ֽהוֹצֵ ִ ֛‬

‫‪sa‬‬
‫ג‬

‫‪ru‬‬
‫רש״י‬

‫‪Je‬‬
‫ַה ּקוֹל ֹת" )ל‪‬לן פסוק טו(‪ ,‬קוֹלוֹת ָ ּב ִאין ֵמ ַא ְר ַ ּבע רוּחוֹת‬ ‫מוּכ‪ּ ְ ‬ב ַמ ָּקף ִמ ׁ ְש ּ ַ‪ַ ֶּ ‬ה ּ‪ִּ ‬קוּד‬
‫ׁ ֶש ּ‪ְֻ ‬ק ָ ּד ָ‪ּ ‬ה ְמלָאפוּם‪ְּ ,‬כ ׁ ֶש ִהי‪ְ ‬ס ָ‬ ‫כא ׀ ָה ֵﬠד ָּב ָﬠם‪ַ .‬ה ְ‪ֵ ‬רה ָ ּב ֶהם ׁ ֶש ּל ֹא לַ ֲעלוֹת ָ ּב ָהר‪ֶ ּ :‬פן‬
‫‪is w‬‬
‫ֹאמרוּ ָר ׁ ֻשיּוֹת ַה ְר ֵ ּבה ֵהן!‬ ‫וּמן ָה ָא ֶרץ‪ַ ,‬ל ּ‪ְ ‬‬ ‫וּמן ַה ּׁ ָש ַמיִ ם ִ‬ ‫ִ‬ ‫לַ ֲח ַטף ָק ַמץ‪:‬‬ ‫יֶ ֶה ְרס ּו וְ גוֹ׳‪ֶ ׁ .‬ש ּל ֹא יֶ ֶה ְרסוּ ֶ‪‬ת ַמ ָ ּצ ָ‪‬ם ַעל יְ ֵדי ׁ ֶש ּ ַ‪ֲ ‬א ָו ָ‪‬ם‬
‫‪rs‬‬
‫‪bl vie‬‬

‫”‪‬ל ֶֹ‪‬יךָ "? לִ ּ ֵ‪‬ן ּ ִפ ְתחוֹן ּ ֶפ‪ ‬לְ מ ׁ ֶֹשה‬

‫וְלָ ּ ָמה ָ‪ַ ‬מר לְ ׁשוֹן יָ ִחיד‪ֱ ,‬‬ ‫”‪‬ל ה׳ לִ ְר‪‬וֹת" וְיִ ְק ְרבוּ לְ ַצד ָה ָ‪‬ר‪ :‬וְ נָ פַ ל ִמ ֶּמנּ ּו ָרב‪ָּ .‬כל‬ ‫ֶ‬
‫כה ׀ וַ יּ ֶ‬
‫ֹאמר ֲא ֵל ֶהם‪ַ .‬ה ְ‪ָ ‬ר ָ‪‬ה זוֹ‪:‬‬
‫ַמה ּׁ ֶשיִּ ּפֹל ֵמ ֶהם‪ ,‬ו ֲַא ִפ ּלוּ הוּא יְ ִח ִידי‪ָ ,‬ח ׁשוּב לְ ָפ‪ַ‬י ָרב‪ֶ ּ :‬פן‬
‫‪he‬‬

‫גוֹריָ‪ּ ְ ‬ב ַמ ֲﬠ ֵ ׂשה ָה ֵעגֶל‪ְ ,‬וזֶה הוּא ׁ ֶש ָא ַמר‪” :‬לָ ָמה‬ ‫לְ לַ ּ ֵמד ַס ֵ ּ‪ְ ‬‬
‫‪Pu pre‬‬

‫ה׳ יֶ ֱח ֶרה ַ‪ְ ּ ‬פךָ ְ ּב ַע ּ ֶמךָ " )ל‪‬לן לב‪ ,‬י‪ ,(‬ל ֹא לָ ֶ‪‬ם ִצוִּ ָ‬
‫י‪‬‬ ‫פרק כ‬ ‫יפת ַה ִ ּב ְ‪‬יָן‪ַ ,‬ף ַה ִ ּ‪ְ ‬פ ָר ִדין‬‫יֶ ֶה ְרסוּ‪ָּ .‬כל ֲה ִר ָיסה ַמ ְפ ֶר ֶד‪ִ ֲ ‬ס ַ‬
‫”ל ֹא ְיִהיֶה לָ ֶכם ֱ‪‬ל ִֹ‪‬ים ֲ‪ֵ ‬ח ִרים"‪ּ ֶ ,‬לָא לִ י לְ ַב ִ ּדי‪ִ :‬מ ֵּבית‬ ‫”‪‬ל ִֹ‪‬ים“ ֶ‪ָ ּ ‬לא ַ ּדיָּ ן‪ ,‬לְ ִפי ׁ ֶשיֵּ ׁש‬ ‫א ׀ וַ ַיְד ֵּבר ֱאל ִֹהים‪ֵ .‬ין ֱ‬ ‫הוֹר ִסים ֶ‪‬ת ַה ּ ַמ ָ ּצב‪:‬‬
‫ִמ ּ ַמ ַ ּצב ֲ‪ִ ׁָ ‬שים ְ‬
‫ֲﬠ ָב ִדים‪ִ .‬מ ֵ ּבי‪ַ ּ ‬פ ְרעֹ‪ֶ ׁ ‬ש ֱהיִ ֶי‪‬ם ֲע ָב ִדים לוֹ‪ .‬וֹ ֵ‪‬ינוֹ ֵ‬
‫‪‬וֹמר‬ ‫ּ ָפ ָר ׁ ִשיּוֹת ַ ּב ּת ָוֹרה ׁ ֶש ִאם ֲﬠ ָ ׂש ָאן ָ‪ָ ‬דם ְמ ַק ֵ ּבל ָ ׂש ָכר ו ְִאם לָאו‬ ‫כב ׀ וְ גַ ם ַה ּכ ֲֹהנִים‪ַ .‬ף ַה ְ ּבכוֹרוֹת ׁ ֶש ָה ֲע ָ‬
‫בוֹדה ָ ּב ֶהם‪ַ :‬ה ִּנ ָ ּג ׁ ִשים‬
‫”מ ֵ ּבי‪ֲ ‬ע ָב ִדים" ׁ ֶש ָהיוּ ֲע ָב ִדים לַ ֲע ָב ִדים? ּ ַ‪‬לְ מוּד ַ‬
‫לוֹמר‪:‬‬ ‫ֶא ּלָא ִ‬
‫‪re ple‬‬

‫ֵאינוֹ ְמ ַק ֵ ּבל ֲעלֵ ֶיהם ּ ֻפ ְר ָע‪‬וּ‪ ,‬יָ כוֹל ַ‪‬ף ֲﬠ ֶ ׂש ֶר‪ַ ‬ה ִ ּד ְ ּברוֹת‬ ‫לְ‪ְ ‬ק ִריב ָק ְר ָ ּב‪‬וֹ‪ַ ,‬ף ֵהם ַ‪‬ל יִ ְס ְמכוּ ַעל ֲח ׁ ִש ָ‬
‫יבוּ‪‬ם‬ ‫ֶא‪ ‬ה׳‪ַ .‬‬
‫”וַיִּ ְפ ְ ּדךָ ִמ ֵ ּבי‪ֲ ‬ע ָב ִדים ִמיַּ ד ּ ַפ ְרעֹ‪ֶ ‬מלֶ ךְ ִמצְ ָריִ ם" )דברים ז‪,‬‬ ‫לוֹמר‪” :‬וַיְ ַד ֵ ּבר ֱ‪‬ל ִֹ‪‬ים“‪ּ ַ ,‬דיָּ ן לִ ּ ָפ ַרע‪ֵ :‬את ָּכל‬ ‫ֵּכן? ּ ַ‪‬לְ מוּד ַ‬ ‫יַצב ַעל ָע ְמ ָדן‪ֶ ּ :‬פן יִפְ רֹץ‪.‬‬ ‫לַ ֲעלוֹ‪ְ :‬יִת ַקדָּ ׁשוּ‪ְ .‬יִהיוּ ְמז ּ ָֻמ‪ִ‬ים ִ‬
‫לְ‪ּ ֵ ְ ‬‬
‫ח(‪ֱ ,‬מֹר ֵמ ַע ּ ָתה‪ֲ ,‬ע ָב ִדים לַ ּ ֶמלֶ ךְ ָהיוּ ְול ֹא ֲע ָב ִדים לַ ֲע ָב ִדים‪:‬‬ ‫דוֹש ָ ּברוּךְ הוּא ֲﬠ ֶ ׂש ֶר‪‬‬ ‫ַהדְּ ָב ִרים ָה ֵא ֶּלה‪ְ .‬מלַ ּ ֵמד ׁ ֶש ָא ַמר ַה ָּק ׁ‬ ‫לְ ׁשוֹן ּ ִפ ְרצָ‪ֲ ,‬יַהרֹג ָ ּב ֶהם וְיַ ֲﬠ ֶ ׂשה ָ ּב ֶהם ּ ִפ ְרצָ‪:‬‬
‫‪Ko m‬‬

‫יִהיֶה ְלךָ ‪ .‬לָ ּ ָמה ‪ֱֶ ‬א ַמר? לְ ִפי ׁ ֶש ּ‪ֱֶ ‬א ַמר‪” :‬ל ֹא ַ‪ֲ ‬ﬠ ֶ ׂשה‬ ‫ג ׀ ל ֹא ְ‬ ‫לוֹמר ֵּכן‪.‬‬ ‫לְא ָדם ַ‬ ‫ַה ִ ּד ְ ּברוֹת ְ ּב ִדבּ וּר ֶ‪ָ ‬חד‪ַ ,‬מה ּׁ ֶש ִאי ֶ‪ְ ‬פ ׁ ָשר ָ‬
‫‪n‬‬

‫כג ׀ ל ֹא יו ַּכל ָה ָﬠם‪ֵ .‬י‪ִ‬י צָ ִריךְ לְ ָ‪ִ ‬עיד ָ ּב ֶהם‪ֶ ׁ ,‬ש ֲה ֵרי ֻמ ְ‪ִ ‬רין‬
‫‪Sa‬‬

‫לְ ךָ "‪ֵ ,‬ין לִ י ֶ‪ָ ּ ‬לא ׁ ֶש ּל ֹא יַ ֲﬠ ֶ ׂשה‪ֶ ,‬ה ָﬠשׂ וּי ְּכ ָבר ִמ ַּיִ‪ ‬ן ׁ ֶש ּל ֹא‬ ‫”‪‬נ ִֹכי“ וְ“ל ֹא ְיִהיֶה לְ ךָ “?‬ ‫לוֹמר עוֹד ָ‬ ‫ִאם ֵּכן ַמה ּ ַ‪‬לְ מוּד ַ‬
‫וּפ ַר ׁש ַעל ָּכל ִ ּדבּ וּר ְו ִדבּ וּר ִ ּב ְפ‪ֵ‬י ַע ְצמוֹ‪ֵ :‬לאמֹר‪.‬‬ ‫ׁ ֶש ָח ַזר ֵ‬ ‫יוּכלוּ לַ ֲעלוֹ‪ֶ ׁ ,‬ש ֵאין‬ ‫עוֹמ ִדין ֵהם ַהיּוֹם ׁ ְשל ׁ ָֹשה יָ ִמים‪ְ ,‬ול ֹא ְ‬ ‫ְו ְ‬
‫לוֹמר‪” :‬ל ֹא ְיִהיֶה לְ ךָ "‪ֱ :‬אל ִֹהים ֲא ֵח ִרים‪.‬‬ ‫יְ ַקיֵּ ם? ּ ַ‪‬לְ מוּד ַ‬
‫ְמלַ ּ ֵמד ׁ ֶש ָהיוּ עוֹ‪ִ‬ין ַעל ֵהן — ֵהן‪ְ ,‬ו ַעל לָאו — לָאו‪:‬‬ ‫לָ ֶ‪‬ם ְר ׁשוּ‪:‬‬
‫יהם‪.‬‬ ‫ׁ ֶש ֵא ָי‪‬ן ֱ‪‬ל ֹ‪‬וֹ‪ָ ּ ֶ ,‬לא ֲ‪ֵ ‬ח ִרים ֲﬠ ָ ׂשאוּם ֱ‪‬ל ִֹ‪‬ים ֲעלֵ ֶ‬
‫”‪‬ל ִֹ‪‬ים ֲ‪ֵ ‬ח ִרים" זוּלָ ִתי‪ֶ ׁ ,‬ש ְ ּג‪ַ‬אי הוּא‬ ‫ְול ֹא יִ ּ ָ‪ֵ ‬כן לְ ָפ ֵר ׁש ֱ‬ ‫אתיךָ ֵמ ֶא ֶרץ ִמצְ ַריִ ם‪ְּ .‬כ ַד‪‬י ִהי‪ַ ‬ה‪‬וֹצ ָָאה‬ ‫ב ׀ ֲא ׁ ֶשר הוֹצֵ ִ‬ ‫כד ׀ ֶל ְך ֵרד‪ .‬ו ְָה ֵעד ָ ּב ֶהם ׁ ְש ִ‪ָ‬יּה‪ֶ ׁ ,‬ש ּ ְמז ְָרזִין ֶ‪‬ת ָה ָא ָדם ק ֶֹדם‬
‫”‪‬ל ִֹ‪‬ים‬ ‫רוֹ‪‬ם ֱ‪‬ל ֹ‪‬וֹת ֶ‪ְ ‬צלוֹ‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‪ֱ ,‬‬ ‫ְּכלַ ּ ֵפי ַמ ְעלָ ‪ ‬לִ ְק ָ‬ ‫ׁ ֶש ּ ִ‪ְ ‬היוּ ְמ ׁ ֻש ְע ָ ּב ִדים לִ י‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‪ ,‬לְ ִפי ׁ ֶש ִ ּ‪‬גְלָ ‪ּ ַ ‬ביָּ ם ְּכגִ בּ וֹר‬ ‫וּמ ָז ְרזִין ‪‬וֹתוֹ ִ ּב ׁ ְש ַעת ַמ ֲﬠ ֶ ׂשה‪ :‬וְ ָﬠ ִל ָית ַא ָּתה‬
‫ַמ ֲﬠ ֶ ׂשה וְחוֹ ְז ִרין ְ‬
‫‪‬וֹע ִקים ֲ‪‬לֵ ֶיהם ו ְֵא ָי‪‬ן‬ ‫עוֹב ֵד ֶיהם‪ֲ ,‬‬ ‫ֲא ֵח ִרים"‪ֶ ׁ ,‬ש ֵהם ֲ‪ֵ ‬ח ִרים לְ ְ‬ ‫ִמלְ ָח ָמה ו ְִ‪‬גְלָ ‪ָּ ‬כאן ְּכז ֵָקן ָמלֵא ַר ֲח ִמים‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪” :‬ו ְַ‪ַ ‬ח‪‬‬ ‫”ע ּ ָמךְ "? ּ ַ‪‬לְ מוּד‬ ‫וְ ַא ֲהרֹן ִﬠ ָּמ ְך וְ ַה ּכ ֲֹהנִים‪ .‬יָ כוֹל ַ‪‬ף ֵהם ִ‬
‫ְדוֹמה ְּכ ִא ּלוּ הוּא ַ‪ֵ ‬חר ׁ ֶש ֵאינוֹ ַמ ִּכירוֹ ֵמעוֹלָ ם‪:‬‬ ‫‪‬וֹ‪‬ם‪ ,‬ו ֶ‬ ‫עוֹ‪ִ‬ין ָ‬ ‫ַרגְלָ יו ְּכ ַמ ֲﬠ ֵ ׂשה לִ ְב‪ַ‬ת ַה ַּס ּ ִפיר" )ל‪‬לן כד‪ ,‬י(‪ ,‬זוֹ ָהיְ ָ‪‬ה‬ ‫י‪ָ ּ ַ ‬תה"‪ֱ .‬מֹר ֵמ ַע ּ ָתה‪ָ ּ ַ ,‬תה ְמ ִח ּצָ‪ ‬לְ ַע ְצ ְמךָ ‪,‬‬ ‫לוֹמר‪ְ ” :‬ו ָעלִ ָ‬
‫ַ‬
‫ֹאמר‪ ,‬ל ֹא ‪ְִ ‬צ ַטוּוּ ַעל‬ ‫ַﬠל ּ ָפנָי‪ָּ .‬כל ז ְַמן ׁ ֶש ֲא‪ִ‬י ַקיָּ ם‪ֶ ׁ ,‬ש ּל ֹא ‪ַ ‬‬ ‫גְאלוּ‪,‬‬ ‫לְ ָפ‪ָ‬יו ִ ּב ׁ ְש ַעת ַה ּׁ ִש ְעבּ וּד‪ְ ,‬‬
‫”וּכ ֶע ֶצם ַה ּׁ ָש ַמיִ ם" )שם( ִמ ּׁ ֶש ִ ּ‪ֲ ‬‬ ‫יוֹתר ֵמ ַא ֲהרֹן ו ְַא ֲהרֹן‬ ‫ו ְַא ֲהרֹן ְמ ִח ָ ּצ‪ ‬לְ ַע ְצמוֹ; מ ׁ ֶֹשה ִ‪ּ ‬ג ַׁש ֵ‬
‫בוֹדה ז ָָרה ֶ‪ּ ‬לָא ‪‬וֹתוֹ ַהדּ וֹר‪:‬‬ ‫ֲע ָ‬ ‫ֹאמרוּ ׁ ְש ּ ֵתי ָר ׁ ֻשיּוֹת‬ ‫הוֹאיל ו ֲַא‪ִ‬י ִמ ׁ ְש ּ ַ‪ּ ְ ֶּ ‬ב ַמ ְר‪‬וֹ‪ַ ,‬ל ּ‪ְ ‬‬ ‫ִ‬ ‫”‪‬ל יֶ ֶה ְרסוּ" ֶ‪‬ת‬ ‫יוֹתר ִמן ַה ּכ ֲֹ‪ִ‬ים‪” ,‬ו ְָה ָעם" ָּכל ִע ָּקר ַ‬ ‫ֵ‬
‫ֵאתיךָ ִמ ּ ִמ ְצ ַריִ ם ְו ַעל ַהיָּ ם‪ּ ָ .‬ד ָבר‬ ‫ֵהן! ָ‪‬נ ִֹכי הוּא ֲ‪ֶ ׁ ‬שר הוֹצ ִ‬ ‫ַמ ָ ּצ ָ‪‬ם ”לַ ֲעל ֹת ֶ‪‬ל ה׳"‪ֶ ּ :‬פן יִפְ ָרץ ָּבם‪ַ .‬ף ַעל ּ ִפי ׁ ֶשהוּא‬
‫”‪‬ת‬ ‫וֹמ ִעין קוֹלוֹת ַה ְר ֵ ּבה‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר ֶ‬ ‫ַא ֵחר‪ ,‬לְ ִפי ׁ ֶש ָהיוּ ׁש ְ‬ ‫ָ‪‬קוּד ֲח ַטף ָק ַמץ ֵ‪‬ינוֹ ָזז ִמ ִ ּג ְז ָר‪‬וֹ‪ָּ .‬כךְ ֶ ּד ֶרךְ ָּכל ּ ֵ‪ָ ‬בה‬

‫‪others, as the practical precepts mentioned be-‬‬
‫‪low are based on the existence of a Commander.‬‬
‫‪Although some of those also have social value,‬‬
‫‪their importance is not due merely to their use-‬‬
‫‪fulness within daily life. Rather, the precepts‬‬
‫‪DISCUSSION‬‬
‫‪given on this lofty occasion mainly serve to‬‬ ‫‪legal force for the ensuing commands. These are‬‬
‫‪establish values of good and evil. Furthermore,‬‬ ‫‪not statutes that must be fulfilled out of awe of‬‬
‫‪the opening declaration: “I am the Lord your‬‬ ‫‪judgment or fear of the police, but rather due to‬‬
‫‪God” identifies the Giver of the Torah as the One‬‬ ‫‪their independent, absolute value.‬‬
‫‪who saved Israel from Egypt, which provides the‬‬
 Examples of original and unique explanations

Book of Exodus | Chapter 2 | Yitro

4 Furthermore, faith alone is not enough. You shall not make
for you an idol to worship, nor any item that is an image
of that which is in the heavens above, or that which is on
the earth below, or that which is in the water beneath the
earth, anywhere on earth. The phrase “that which is in the wa-
ter beneath the earth” might also allude to large, primeval sea
creatures, which were considered powerful beings that people
would worship.
5 You shall not prostrate yourselves to them, and you shall
not worship them, because I am the Lord your God, a zeal-
ous God,D and cannot stand another god to be worshipped
together with Me. I am He who reckons the iniquity of the
fathers against the children, against the third generation,
desecration of God’s name. In general, the Ten Precepts deal
with the laws themselves, not the punishments for those who
violate them. The desecration of the name of God is an excep-
tion in this regard, as the punishment for the violator cannot al-
ways be administered by the court or society, and it is far more
serious than other sins. Not even Yom Kippur and suffering can
atone for the damage to one’s very relationship with God.29 The
Sages have said that if there is any remedy for the desecration of
God’s name, it is through the opposite type of act, of increasing
the sanctification of the name of God.30
8 The next precept is one that creates the basic framework for
Jewish life: Remember the Sabbath day, to keep it holy.D
The Sabbath was already given to the Israelites (��:��–��), but

m
grandchildren, and against the fourth generation, great- here it is granted the lofty status of a uniquely holy day. One of

le
grandchildren, to My enemies. I recall transgressions and even the ways in which this precept is fulfilled is through the recita-

sa
punish one’s descendants to the fourth generation, in accor- tion of Kiddush, the blessing of Sanctification, on the Sabbath,
dance with the wicked deeds of the fathers, if the descendants in which the day is praised and its special value underscored.

ru
continue on their evil path. For a lengthy description of this In the Kiddush of Friday night, one welcomes the holy day.31
principle, see Ezekiel �� and Berakhot �a. Some maintain that The remembrance of the Sabbath day and its sanctification are

Je
this principle applies only to the severe transgression of idola- also fulfilled through other customs and halakhot, such as the
is w
try, whose worshippers are called “My enemies.”27 choice food one eats and the wearing of fine garments.32
rs
bl vie

6 And conversely, I am also a God who engages in kindness for 9 Six days you shall work and perform all your labor. The six
the thousands of generations, as in the verse: “Who maintains weekdays are for people to work and accomplish all their neces-
he
Pu pre

the covenant and the kindness to those who love Him and
those who observe His commandments, for one thousand gen-
erations.”28 God’s loving-kindness extends far beyond the four
re ple
sary tasks.
10 The seventh day is Sabbath for the Lord your God. On this
day God rested, as related at the beginning of the Torah.33 You,
too, Israel, who are entering a covenant with God, shall not

generations that apply in the case of a sinner. This kindness is

for those who love Me and observe My commandments. perform any laborD on this day. This applies not only to you
God’s zealousness, which demands exclusivity, entails both personally, but also to the members of your extended house-
Ko m

the negation of all competitors as well as a great love for the hold: And your son, and your daughter, your slave, and
n
Sa

faithful.
7 The previous precept of not worshipping other gods leads to
the requirement to honor and fear God: You shall not take the
name of the Lord your God in vain,D by swearing falsely or
mentioning it for no reason. This is a severe prohibition, as the
person who does so disrespects the honor of the one Ruler of
the entire world. As the Lord will not absolve one who takes
His name in vain. It is difficult to achieve atonement for the
your maidservant, and your animal, and your stranger who
is within your gates. Since the Sabbath belongs to the entire
nation, all are prohibited from performing labor on this day,
11 because in six days the Lord made the heavens and the
earth, the sea and everything that is in them, and He rested
on the seventh day; therefore, the Lord blessed the Sabbath
day, as the day on which the labor of creation was completed.
And furthermore, He set aside the Sabbath and sanctified itD

2: | A zealous [kanna] God: The root kuf-
nun-alef can be translated as zealous or jealous.
The zealousness described here is not based
on desire but on love, similar to the verse: “As
love is as intense as death, jealousy [kina] is
as cruel as the grave” (Song of Songs :6). This
zealousness is characterized by the demand for
complete, exclusive ownership. Both here and
in its human, social manifestation, jealousy is
DISCUSSION
expressed not merely through a lack of patience
with the closeness of others to the beloved, but
is accompanied by a desire for vengeance and a
combative spirit (see Bekhor Shor). Indeed, the
expressions of zealousness attributed to God
in the Bible appear invariably in the context of
idolatry, which is essentially the betrayal of God
(based on Ramban).
2: | You shall not take the name of the
Lord your God in vain: This verse teaches that
the very name of God must be treated with re-
spect. In addition, it is derived from this verse
that there are limitations on mentioning the
ineffable name of God for no purpose or in a
negative context. God’s name is usually replaced
by various other appellations such as Hashem,
which literally means “The Name,” in order to
 Examples of original and unique explanations

‫ספר שמות | פרק כ | יתרו‬

‫שר ָּב ָ ֖א ֶרץ ִמ ָּ ֑ת ַחת‬ ֥ ֶ ׁ ‫ם ִמ ַּ֔מ ַﬠל וַ ֲֽא‬ ִ‫ל־תמו ֔ ָּנה ֲא ׁ ֶש֤ר ַּב ׁ ּ ָש ַ֙מי‬ ּ ‫כ‬ ‫ ו‬‫לךָ ֥ ֙ ֶפ ֶסל‬ ‫ֹא־ת ֲﬠ ֨ ֶ ׂשה‬ ַֽ ‫ל‬ ‫ד‬

‫ב ֵ ֑דם ִּכ֣י ָ ֽאנ ִֹ֞כי יהו֤ ה‬ ‫ֽﬠ‬ ‫ת‬ ‫ ֣ל ֹא‬‫ש ַּ ֽת ֲחוֶ ֥ה ָל ֶה֖ם ו‬ ׁ ‫ת‬‫ֹא‬ ִ ‫שר ַּב ַּ ֖מיִ ם ִמ ַּ ֥ת ַחת ָל ָ ֽא ֶרץ׃ ֽל‬ ֥ ֶ ׁ ‫וַ ֲֽא‬ ‫ה‬

‫ ָ ֽאי׃‬‫ל ֽ ׂשֹנ‬ ‫ר ֵּב ִﬠ֖ים‬‫ל‬ ִ ‫ ַﬠ‬‫ש ֵּל ׁ ִ ֥שים ו‬‫ל‬ ִ ׁ ‫ב ִנ֛ים ַﬠ‬‫ל‬ ָּ ‫פ ֵ ֹ֠קד ֲﬠ ֹ֨ון ָא ֧בֹת ַﬠ‬ּ ‫יך ֵ ֣אל ַק ֔ ָּנא‬  ָ ‫ֱאל ֶֹ֙ה‬
‫שם‬‫ת‬ ֵ ׁ ‫֥ל ֹא ִת ּ ָשׂ ֛ א ֶא‬ ‫ ו ָ ֹֽתי׃‬‫ֹמ ֵ ֥רי ִמצ‬ ‫ּל ׁ ֽש‬ ‫ל ֽא ֲֹה ַב֖י ו‬ ‫ ֥ﬠ ֶ ֹׂשה ֶח ֶ֖סד ַל ֲֽא ָלפִ ֑ים‬‫ו‬ ‫ו‬
‫ז‬
ֽ ָ ּ ׁ ‫ת־ש ֖מוֹ ַל‬
‫ א׃‬‫שו‬  ׁ ‫ה יהו֔ ה ֵ ֛את ֲא ׁ ֶשר־יִ ּ ָשׂ ֥ א ֶא‬ ‫נַק‬ ּ ֶ ‫ א ִּכ֣י ֤ל ֹא י‬‫שו‬ ֑ ָ ּ ׁ ‫יהו֥ ה ֱאל ֶֹה֖יךָ ַל‬
‫ח‬
‫ם‬ ‫ יוֹ‬‫אכ ֶּ ֽתךָ ׃ ו‬
 ‫מ ַל‬‫ל‬  ‫כ‬ּ ‫ ָﬠ ִ ׂ֖ש ָית‬‫ם ַּ ֽת ֲﬠ ֔בֹד ו‬ ‫ ׁ ֽשוֹ׃ ׁ ֵש ׁ ֶ֤שת יָ ִמי‬ּ‫ל ַקד‬ ‫זָ ֛כוֹר ֶאת־י֥וֹם ַה ׁ ּ ַש ָּב֖ת‬ ‫ט‬
‫י‬

m
֤ ָ‫ ך‬ּ‫בד‬ ‫ ךָ ֣ ו ִּב ֶּ֗תךָ ַﬠ‬‫אכה ַא ָּ ֣תה ׀ ו ִּבנ‬ ָ֜ ‫מ ָל‬‫ל‬
 ‫כ‬ ‫ֹא־ת ֲﬠ ֨ ֶ ׂשה‬ ֽ ַ ‫יﬠי ׁ ַש ָּב֖ת ַלֽיהו֣ ה ֱאל ֶֹה֑יךָ ל‬ ִ֔ ‫ש ִב‬ ּ ׁ ‫ַה‬

le
‫ת־ה ׁ ּ ָש ַ ֣מיִ ם‬
ַ ‫ם ָﬠ ֨ ָ ׂשה יהו֜ ה ֶא‬ ‫ש ׁ ֶשת־יָ ִמי‬ ֽ ֵ ׁ ‫ש ָﬠ ֶ ֽריךָ ׃ ִּכ֣י‬ ׁ ‫שר ִּב‬ ֥ ֶ ׁ ‫ֽרךָ ֖ ֲא‬ ‫ ֵג‬‫מ ֶּ֔תךָ ו‬ ‫ּב ֶה‬ ‫ך ו‬ ָ ‫ת‬ ‫וַ ֲֽא ָ ֽמ‬

sa
‫יא‬

ru
‫ך יהו֛ ה‬ ‫ל־כן ֵּב ַ ֧ר‬ ֵּ֗ ‫יﬠ֑י ַﬠ‬ ִ ‫ש ִב‬ ּ ׁ ‫ר־בם וַ יָּ ֖נַ ח ַּביּ֣ וֹם ַה‬ ָּ֔ ‫ל־א ׁ ֶש‬
ֲ ‫ת־כ‬ ּ ‫ ֶא‬‫ם ו‬ ָ‫ת־היּ‬ ַ ‫ת־ה ָ ֗א ֶרץ ֶא‬ ָ ‫ ֶא‬‫ו‬

Je
is w
‫רש״י‬
rs
bl vie

‫ז ַ ְּד ּ ֵמן לְ ךָ ֵח ֶפץ יָ ֶפ‬ִ ‫ ׁ ֶש ִאם‬,‫ת יוֹם ַה ּׁ ַש ָ ּב‬ֶ ‫ ִמיד‬ָ ּ ‫לִ ז ְּכֹר‬ ַ ‫ ו ְֵאי זֶהוּ ׁ ְש‬.‫ ֶבל‬ֶ ַ‫ ל‬,‫ ִח ָ ּנם‬.‫ז ׀ ַל ּׁ ָשוְ א‬
‫ ׁ ְש ַ ּבע‬ִ ?‫בוּעת ׁ ָשוְא‬ ֲ ‫ַת ָ ּד ָבר‬‫מוּ‬ְ ּ ‫ ְפ ָסל ָּכל‬ּ ִ ‫ ַעל ׁ ֵשם ׁ ֶש‬.‫ד ׀ ּ ֶפ ֶסל‬
"‫ ׁ ֶשר ַ ּב ּׁ ָש ַמיִ ם‬”
he

:‫ ֵהא ַמז ְִמינוֹ לַ ּׁ ַש ָ ּב‬ְ ּ :‫ ֶבן ׁ ֶשהוּא ׁ ֶשל ז ָָהב‬ֶ ‫ ַעל ַע ּמוּד ׁ ֶשל‬,‫דוּע‬  ָ‫ת ַהיּ‬ֶ ‫לְ ׁ ַשנּוֹת‬ :'‫וְגוֹ‬
Pu pre

ָ‫ֶיך‬‫בֹא ׁ ַש ָ ּבת יְ ֵהא ְ ּב ֵעי‬ָ ּ ‫ ְּכ ׁ ֶש‬. ָ‫אכ ֶּתך‬ ָ ‫ט ׀ וְ ָﬠ ִ ׂש‬

ְ ‫ית ָּכל ְמ ַל‬ ‫”מ ַחלֲ לֶ ָיה‬ ְ :‫ ו ְֵכן‬.‫ ֶֶא ְמרוּ‬ ‫ ָחד‬ֶ ‫ְ"שמוֹר" ְ ּב ִדבּ וּר‬ ָ ׁ ‫ח ׀ ”זָכוֹר" ו‬ ‫וֹ לִ ְמחֹל‬‫עוֹבר ַעל ִמ ָ ּד‬ ֵ ‫ֵא לִ ּ ָפ ַרע ו ְֵאינוֹ‬ּ ‫ ְמ ַק‬.‫ו ׀ ֵאל ַק ָּנא‬-‫ה‬
:‫לָאכ‬ָ ‫ ַחר ְמ‬ַ ‫ ַה ְר ֵהר‬ְ ּ ‫ ׁ ֶש ּל ֹא‬,‫ךָ ֲﬠשׂ וּיָה‬ְ ּ ‫לַאכ‬ְ ‫ְּכ ִא ּלוּ ָּכל ְמ‬ "‫ֵי ְכ ָב ִ ׂשים‬‫”וּביוֹם ַה ּׁ ַש ָ ּבת ׁ ְש‬ ְ ,(‫ יד‬,‫לן לא‬‫יוּמת" )ל‬ ָ ‫מוֹת‬ ֵ ,‫״ט ְ ּבלַ ַעז‬‫נפרינמ‬ '‫ָא‬ּ ‫ ָּכל לְ ׁשוֹן ַ’ק‬.‫בוֹדה ז ָָרה‬
‫ן‬‫נוֹ‬ ָ ‫ַעל ֲע‬
ֲ ‫ ְּכ ׁ ֶש‬,‫ ְרגּוּמוֹ‬ַ ‫ ְּכ‬.‫ ְלשׂ ֹנְ ָאי‬:‫לֵ ב לִ ּ ָפ ַרע‬
re ple

‫ ֲﬠ ֶ ׂשה‬ַ ּ ‫ ּ”ג ְִדלִ ים‬,"‫ז‬ֵ ‫לְ ַ ּב ׁש ׁ ַש ַע ְט‬ִ ‫ ”ל ֹא‬:‫ ט(; ו ְֵכן‬,‫)במדבר כח‬ ‫בוֹת ֶיהם‬ ֵ ֲ ‫אוֹחזִין ַמ ֲﬠ ֵ ׂשה‬
?‫ ּלָא ּגְדוֹלִ ים‬ֶ ‫ינוֹ‬ֵ ‫וֹ‬ .‫ִים‬ּ ‫ ּלוּ ְק ַט‬ֵ . ָ‫י ׀ ַא ָּתה ו ִּבנְ ךָ ו ִּב ֶּתך‬
‫ ִחיךָ " )ויקר‬ָ ‫ ׁ ֶשת‬ֵ ‫”ע ְרוַת‬ ֶ :‫יב(; ו ְֵכן‬-‫ י‬,‫ּ ָלךְ " )דברים כב‬ ַ ‫ לְ ׁ ַש ּ ֵלם ָ ׂש ָכר ַעד‬,‫עוֹשה‬
‫לְאלְ ּ ַפיִם‬ ׂ ֶ ‫ֹצר ֶח ֶסד ׁ ֶש ָא ָדם‬ְ ֵ ‫ ו‬.‫ִ ּב ֵיד ֶיהם‬
‫ז ְִהיר‬ַ ְ‫ ּלָא ל‬ֶ ‫ ּלָא ל ֹא ָ ּבא‬ֶ ,‫ ֲה ֵרי ְּכ ָבר ֻמז ְָה ִרין ֵהם‬,ָ ּ ‫ָא ַמ ְר‬
:‫ ֱֶא ַמר‬ּ ‫ ה(; הוּא ׁ ֶש‬,‫ ”יְ ָב ָמ ּה יָ בֹא ָעלֶ ָיה" )דברים כ‬,(‫ טז‬,‫יח‬ ‫ ַעל‬‫ ַח‬ַ ‫וּת‬‫ ּ ֻפ ְר ָע‬‫ ָרה ַעל ִמ ַ ּד‬ְ‫טוֹבה ֵי‬ ָ ‫ ְמצֵאת ִמ ָ ּדה‬ִ .‫דּ וֹר‬
Ko m

‫ ָק ָטן ׁ ֶש ָ ּבא‬:‫ִינוּ‬‫ ְוזֶהוּ ׁ ֶש ּׁ ָש‬,‫ִים‬ּ ‫ת ַה ְּק ַט‬‫י‬ ַ ‫ַה ּגְדוֹלִ ים ַעל ׁ ְש ִב‬
.(‫ יב‬,‫הלים סב‬) "‫יִם זוּ ׁ ָש ָמ ְע ּ ִתי‬ַ ּ ‫ים ׁ ְש‬ִֹ ‫ל‬ֱ ‫ ִ ּד ֶ ּבר‬‫ ַח‬” ַ ַ ‫ דּ וֹרוֹת ְוזוֹ‬‫לְא ְר ָ ּב ָע‬
:‫לְאלְ ּ ַפיִם‬ ַ ‫ ׁ ֶשזּוֹ‬,‫ֲח ֵמ ׁש ֵמאוֹ‬
: ָ‫תוֹ ָעלֶ יך‬‫י‬ ָ ‫ֵי ׁ ֶש ּׁ ְש ִב‬‫ ִמ ּ ְפ‬,‫ין ׁש ְוֹמ ִעין לוֹ‬ֵ ‫לְ ַכבּ וֹת‬
n

ָ :‫ ְּכמוֹ‬,‫”זָכוֹר" לְ ׁשוֹן ּ ָפעוֹל הוּא‬

Sa

,‫כוֹל ו ׁ ְָשתוֹ" )ישעיה כב‬”

ִ ‫יא ׀ וַ יָּ נַ ח ַּביּוֹם ַה ּׁ ְש ִב‬
ָ ‫ ִּכ ְביָ כוֹל ִה ְכ ּ ִתיב ְ ּב ַע ְצמוֹ ְמ‬.‫יﬠי‬
,‫וּחה‬ ‫וּ לֵ ב‬ְ ּ :‫ ו ְֵכן ּ ִפ ְתרוֹנוֹ‬,(‫ טז‬,‫" )שמואל ב׳ ג‬ֹ‫”הלוֹךְ ָוּבכ‬ ָ ,(‫יג‬

DISCUSSION
safeguard people from using the actual name of everyday speech. In Hebrew, unlike most other action, whereas labor in this context is a cre-
God in an unseemly manner. languages, there are no names for the days of ative, deliberate act.
This command is also interpreted as a refer- the week; they are simply called first day, second 2:11 | Therefore, the Lord blessed the
ence to the desecration of the honor of God in day, and so on. They are numbered in relation to Sabbath day, and He sanctified it: The
other ways. Since over the course of time the na- the Sabbath, which is the only one whose name Sabbath is not merely a day of prohibitions and
tion of Israel became identified as the people of is not relative to the other days of the week (see restrictions, on which one refrains from labor
God, any clearly negative behavior on their part Ramban; Bekhor Shor; Mekhilta deRashbi 0:). in commemoration of God’s cessation of work
in the presence of strangers serves to desecrate 2:1 | You shall not perform any labor: The at the completion of the creation of the world.
the name of God. Due to the impact of their ac- revelation at Mount Sinai does not include the Rather, it is also God’s weekly celebration, which
tions, they do not merely desecrate their own details of the prohibitions or the positive com- is why it is not only a day of rest, but a holy day
good names and the honor of their families and mandments of the Sabbath. Clearly, the de- as well. This feature of the day links the Sabbath
their nation, but even the name of God Himself mand to rest does not mean that the Jews must to the preceding precepts, which deal with one’s
(see, e.g., Pesikta Rabbati ; Sha’arei Teshuva sit motionless for the entire day. Rather, the exclusive faith in God. Since the people of Israel
:45; see also Leviticus 9:; Yoma 6a). prohibition involves the performance of labor, are now entering into a covenant with God, He
2:8 | Remember the Sabbath day, to keep it which is a defined act not necessarily synony- instructs them to participate in His private holi-
holy: In addition to one’s actions on the Sabbath mous with hard work. Work refers to a physical day. For this reason, remembering the Sabbath
itself, one also fulfills this command through his
 Examples of original and unique explanations

Book of Exodus | Chapter 2 | Yitro

from the beginning of creation.34
12 Honor your father and your mother.D Honoring one’s parents
does not involve a ritual act, but is a requirement of daily life,
so that your days will be extended on the land that the Lord
your God gives you. The reward for one who honors his par-
ents is a long life in this world.35 In addition, in a society where
the elderly generation is respected, there will be long life, as ag-
ing parents will be confident that they can rely on the younger
generation, and they will be valued as important members of
the family and the wider society.36
13 You shall not murder.D You shall not commit adultery.D
This prohibition of adultery is defined by Jewish law and the
property: You shall not steal.D Following the absolute prohibi-
tions that define the basic behavior required toward one’s fellow
man, such as murder, adultery, and theft, the Torah presents a
command that is seemingly less severe than the previous ones,
but which refers to a common social situation: You shall not
bear false witness against your neighbor.D The halakhic defi-
nition of this prohibition is the submission of untrue or invalid
testimony over the course of a trial in court. Such testimony
undermines the trust between people.
14 You shall not covetD your neighbor’s house; you shall not
covet your neighbor’s wife, or his slave, or his maidservant,
or his ox, or his ass, or anything that is your neighbor’s. This

m
traditional commentaries as pertaining to the relationship of coveting is the notorious, unshakable sin of envy, which has not
a married woman with a man other than her husband.37 The disappeared in more than three thousand years since the Torah

le
commands against taking the life of another and damaging his was given.

sa
family structure are followed by a prohibition against taking his

ru
The precepts that God pronounces to His people at Sinai were the verbal and intellectual features of
The Experience of the People the revelation. However, they were accompanied by an unprecedented sensory and suprasensory

Je
during the Revelation at Sinai experience. As a result, the nation felt that it was unable to cope with the force of the vision. The
is w
same individuals who before the giving of the Torah had apparently yearned to ascend the mountain
EXODUS 20:1518
rs
en masse, and who had required several warnings not to approach it, now recoiled in terror from the
bl vie

direct encounter between man and the Eternal.

he
Pu pre

15 All the people were seeing the thunder, and the lights that mountain smoking;D the people saw these phenomena and
Seventh glowed like flames, and the blast of the shofar, and the trembled, instinctively recoiling, and stood at a distance.
aliya
re ple

DISCUSSION
Ko m

is the first practical commandment of regular of the entire world. The duty to honor one’s par- You shall not commit adultery: Other sexual
n

Jewish life. ents extends this theme in that it is not depen- prohibitions, e.g., incest and forbidden relations
Sa

2:12 | Honor your father and your mother:
Although this precept was not explicitly men-
tioned previously, it was already a basic value
one thousand years before the giving of the
Torah, as indicated in the story of Noah’s sons
(see Genesis 9:0–).
Honoring one’s parents is now presented as a
fundamental principle of the Torah. It is not pre-
sented here as part of the obligation to respect
one’s elders, alongside the commandment:
“You shall rise before the graybeard, and show
deference before the elderly” (Leviticus 9:).
Instead, it appears as one of the Ten Precepts,
which detail the basic principles of worship-
ping God, as one’s attitude toward his parents
should parallel his attitude toward God. The first
precept connected the people of Israel to God
by virtue of the fact that He fashioned them as a
nation: “Who took you out of the land of Egypt,
from the house of bondage” (verse ). The pre-
cept to observe the Sabbath, which appears just
before this one, is associated with God’s creation
dent upon the individual personalities of the
parents, but on the fact that they, like God, are
the source of a person’s existence (see Ramban;
Kiddushin 0b).
2:13 | You shall not murder: The basis for so-
cial coexistence is the security of each individual
and the confidence that others will not kill him.
In a society where murder is permitted, human-
ity in general, and each individual in particular,
is in a constant state of peril. Even in the animal
kingdom, in many species, animals in a pack
do not attack one another. However, in the Ten
Precepts this fundamental prohibition is im-
bued with meaning that goes beyond its social
utility, as evident from the fact that it is formu-
lated in the future tense: You shall not murder
[lo tirtzaĥ], rather than the command form: Do
not murder [al tirtzaĥ]. In effect, the Torah is
saying: There shall be no murder, as acts of this
kind shall not be part of your world. This style
is repeated in the subsequent precepts as well.
that stem from the elevated status of Jews or of
certain segments of the Jewish people, are not
included in this precept. This is true despite the
fact that they are no less severe than adultery,
and the punishment for some of them is in fact
more severe. The reason adultery appears here
is because it shatters the most basic social unit,
the family. In addition, it harms a relationship
that goes back to the beginning of the Creation:
“Therefore, a man shall leave his father and his
mother, and he shall cleave to his wife, and they
shall become one flesh” (Genesis :4). Likewise,
the prohibition against murder relates to a verse
in the first part of Genesis (9:6): “One who sheds
the blood of man, by man shall his blood be
shed, as He made man in the image of God.”
You shall not steal: The Sages maintain, based
on the context, that this precept is referring to
stealing people, kidnapping, whereas the pro-
hibition against taking another’s property ap-
pears in Leviticus 9: (see Sanhedrin 6a; see
 Examples of original and unique explanations

‫ספר שמות | פרק כ | יתרו‬

‫ ֲא ִר ֣כוּן‬‫ן י‬ ‫ל ַ֙מ ַﬠ‬ ָ‫ת־א ֶּמ֑ך‬

ִ ‫ ֶא‬‫ת־א ִ ֖ביךָ ו‬ ָ ‫ַּכ ֵּב֥ד ֶא‬ ‫שהוּ׃‬ ֽ ֵ ׁ ּ‫קד‬‫ֶאת־י֥וֹם ַה ׁ ּ ַש ָּב֖ת וַ ַֽי‬ ‫יב‬

‫֥ל ֹא‬ ‫ֽך׃‬ ‫יָ ֶ֔מיךָ ֚ﬠַ ל ָה ֲֽא ָד ָ֔מה ֲא ׁ ֶשר־יהו֥ ה ֱאל ֶֹה֖יךָ נ ֵ ֹ֥תן ָל‬ ‫יג‬

‫֣ל ֹא‬ ‫רצַ ֖ח‬ ‫ִת‬

‫ל ֹא‬ ‫ נ֔ ֹב‬‫֣ל ֹא ִתג‬ ‫ ָא֑ף‬‫ִתנ‬
‫֥ל ֹא‬ ‫ש ֶקר׃‬ ֽ ָ ׁ ‫ב ֵ ֽר ֲﬠךָ ֖ ֵﬠ֥ד‬ ‫ַ ֽת ֲﬠנֶ ֥ה‬ ‫יד‬

‫ֽל ֹא‬ ָ‫ח ֖מֹד ֵּב֣ית ֵר ֶﬠ֑ך‬ ‫ַת‬

m
‫ל ֵר ֶﬠֽךָ ׃‬ ‫שר‬
֥ ֶ ׁ ‫ ֖כֹל ֲא‬‫ ׁש ֣וֹרוֹ וַ ֲֽחמ ֹ֔רוֹ ו‬‫וֹ ו‬ ‫בדּ֤ וֹ וַ ֲֽא ָמת‬ ‫ ַﬠ‬‫ח ֞מֹד ֵ ֣א ׁ ֶשת ֵר ֶ֗ﬠךָ ו‬ ‫ַת‬

le
sa
ָ ‫ ֶא‬‫ ֣קוֹל ַה ׁ ּש ֔ ָֹפר ו‬‫ ֵאת‬‫ת־ה ַּל ּ ִפ ִ ֗ידם ו‬
‫רא שביעי‬ ‫ת־ה ָה֖ר ָﬠ ׁ ֵש֑ן וַ ַ ֤יּ‬ ַ ‫ ֶא‬‫ת־ה ּק ֜וֹל ֹת ו‬ ַ ‫ם ר ִ ֹ֨אים ֶא‬ ‫ל־ה ָﬠ‬ ָ ‫כ‬ ‫ו‬ ‫טו‬

ru
Je
‫רש״י‬
is w
‫גְ נֹב" ָ ּד ָבר‬ִ ‫ף ”ל ֹא‬ַ ,‫ ִ ּדין‬‫ת ֵ ּבי‬‫י‬ַ ‫ ְָאף" ִמ‬ִ ‫ ל ֹא‬,‫ ְרצַח‬ִ ‫ ”מוֹת‬:‫ ֱֶא ַמר‬ּ ‫ ׁ ֶש‬,‫ ׁיש‬ִ ‫ ּלָא ְ ּב ֵא ׁ ֶשת‬ֶ ‫ין ִנאוּף‬ֵ .‫יג ׀ ל ֹא ִתנְ ָאף‬ ָ ‫לַאכ ּתוֹ ְ ּב ָע ָמל ִוּב‬
‫יגִיע‬ ְ ‫לָא ָדם ׁ ֶש ּ ְמ‬ ָ ‫ּ וּ ַקל ָוח ֶֹמר‬‫ימ‬ ֶ ‫לִ לְ מֹד ֵה‬
rs
bl vie

:‫ ִ ּדין‬‫ת ֵ ּבי‬‫י‬
ַ ‫ׁ ֶש ַחיָּ ִבין ָעלָ יו ִמ‬ ‫”ה ִא ּׁ ָשה‬
ָ :‫ְאוֹמר‬ ֵ ‫ ו‬,(‫ י‬,‫ כ‬‫ ָֹא ֶפת" )ויקר‬ּ ‫ ֵֹאף ו ְַה‬ּ ‫יוּמת ַה‬ ַ ‫ לְ ָכ ְפלוֹ‬,‫ ֵ ּב ְרכוֹ ַ ּב ּ ָמן‬.ּ‫ וַ ַיְקדְּ ׁ ֵשהו‬...‫ ֵּב ַר ְך‬:‫ָח ַ ּב ּׁ ַש ָ ּב‬ ‫ׁ ֶשיְּ ֵהא‬
,‫ת ָז ִרים" )יחזקאל טז‬ֶ ‫ ַּקח‬ִ ּ ‫ ׁ ָיש ּה‬ִ ‫ ַח‬ַ ּ ‫ ָָא ֶפת‬‫ַה ְמ‬ ֵ ‫ ׁ ֶש ּל ֹא ָהיָה‬,‫ ְו ִק ְ ּד ׁשוֹ ַ ּב ּ ָמן‬,ֶ‫ַ ּב ּׁ ִש ּׁ ִשי לֶ ֶחם ִמ ׁ ְש‬
:‫יוֹרד בּ וֹ‬
he

ָ ‫ ָחד‬ֶ ‫ ְמלַ ּ ֵמד ׁ ֶש ּל ֹא ָהיָה ָ ּב ֶהם‬.‫טו ׀ וְ ָכל ָה ָﬠם ר ִֹאים‬

.‫סוּמא‬
"‫גְ נֹבוּ‬ִ ּ ‫ ”ל ֹא‬.‫ ָפ ׁשוֹת ַה ָּכתוּב ְמ ַד ֵ ּבר‬ְ ‫גוֹנב‬ֵ ‫ ְ ּב‬.‫ ל ֹא ִתגְ נֹב‬:(‫לב‬
Pu pre

‫וּ ָכל‬‫ ”וַ יַּ ֲע‬:‫לוֹמר‬ַ ‫לְ מוּד‬ַ ּ ?‫ ּ ֵלם‬ִ ‫ ן ׁ ֶש ּל ֹא ָהיָה ָ ּב ֶהם‬ִ‫וּמ ַּי‬ ִ ‫ ו ְִאם‬,‫ ִריכוּן‬ֲ ַ‫ ַכ ֵ ּבד — י‬ְ ּ ‫ם‬ִ . ָ‫יב ׀ ְל ַמ ַﬠן יַ ֲא ִרכוּן יָ ֶמיך‬
‫גוֹנב ָממוֹן‬ ֵ ‫ ּלָא זֶה ְ ּב‬ֶ ‫ינוֹ‬ֵ ‫וֹ‬ .‫גוֹנב ָממוֹן‬ ֵ ‫( ְ ּב‬‫ י‬,‫ יט‬‫)ויקר‬
‫לְ מוּד‬ַ ּ ?‫ ן ׁ ֶש ּל ֹא ָהיָה ָ ּב ֶהם ֵח ֵר ׁש‬ִ‫וּמ ַּי‬
ִ .(‫ ח‬,‫ָה ָעם" )לעיל יט‬ ָ ‫ ָוֹרה‬ּ ‫ ׁ ֶש ִ ּד ְב ֵרי‬,‫לָ או — יִ ְק ְצרוּן‬
,‫ ְד ָר ׁ ִשים‬ִ ‫נוֹט ִריקוֹן ֵהם‬
‫ ”ל ֹא‬,‫ְיָנוֹ‬‫ ָ ּד ָבר לָ ֵמד ֵמ ִע‬,ָ ּ ‫ ַמ ְר‬ָ ?‫ ָפ ׁשוֹת‬ְ ‫גוֹנב‬ ֵ ‫ ּ ָלן ְ ּב‬ַ ְ‫וּל‬
.‫ ר ִֹאים ֶאת ַה ּקוֹל ֹת‬:(‫ ז‬,‫לן כד‬‫ׁ ְש ָמע" )ל‬ְִ ‫ ֲﬠ ֶ ׂשה ו‬”ַ :‫לוֹמר‬ ַ :‫וּמ ְּכלָ ל לָאו ֵהן‬
ִ ‫ִמ ְּכלָ ל ֵהן לָאו‬
re ple

:‫ ֵחר‬ַ ‫וֹת ְ ּב ָמקוֹם‬‫ ְפ ׁ ָשר לִ ְר‬ֶ ‫ ׁ ֶש ִאי‬,‫ׁ ְש ָמע‬ּ ִ ‫ת ַה‬ֶ ‫רוֹאים‬ ִ

Ko m
n

DISCUSSION
Sa

also :6; Rav Se’adya Gaon; and Ibn Ezra, long
commentary on Exodus).
You shall not bear false witness against your
neighbor: This precept may include a broad
range of situations where one speaks falsely
about another (see Bekhor Shor, :). If people
would refrain from speaking falsehoods entirely,
everyone could rely on others, not only due to
the knowledge that his life, family, and property
are secure, as required by the previous precepts,
but in full confidence that the statements he
hears are spoken in good faith.
2:1 | You shall not covet: Ostensibly, a prohi-
bition of this kind has no place in a legal system,
as legal codes regulate actions rather than peo-
ple’s thoughts and desires. God alone can com-
mand people not to want something and set
limits to the hidden desires in the heart of man.
Due to the singular nature of this prohibition
among the other precepts, most of which ap-
ply to actions and words, the Sages interpreted
this prohibition in a more limited manner, as which refers to a passion that does not necessar-
prohibiting taking action to deprive another ily have any practical effect (see Rambam, Sefer
of an item that belongs to him (see Rambam, Nezikin, Hilkhot Gezeila :9–).
Sefer HaMitzvot, negative commandment 65). 2:1 | Were seeing the thunder, and the
Consequently, it is prohibited to apply pres- flames, and the blast of the shofar, and the
sure or other forms of manipulation in order to mountain smoking: Although the verse states
gain possession of another individual’s prop- that the people saw the thunder and the blast of
erty, or to acquire another person’s wife, even the shofar, some commentaries explain that this
if the acquisition itself is performed legally. This means they saw the visual sources from where
manifestation of coveting is somewhat akin to such sounds came (Rashbam; Rabbeinu Baĥya).
the villainy identified as the sin of the genera- However, the attribution of seeing to auditory
tion of the flood (Genesis 6:–), as it too was phenomena can be understood as a precise de-
motivated by lust for the property of another. scription of an experience beyond the realm of
Accordingly, this final precept serves to pro-
ordinary human senses (see Rashi). The speech
hibit practical planning and scheming for the of God cannot be recorded by any device, nor
purpose of appropriating that which belongs to
can its waves be measured. One’s senses do not
someone else. play a central role in the absorption of the word
However, it should be noted that this lim-
of God, as His statements penetrate directly into
ited interpretation does not negate the simple the consciousness (Ibn Ezra). A prophecy is the
meaning of the term. Indeed, in the parallel
transfer of content from the consciousness of
account of the Ten Precepts in Deuteronomy God, as it were, to human consciousness, with-
(5:7), the word “covet” is replaced by “desire,” out the use of external aids, such as pictures or
 Examples of original and unique explanations

Book of Exodus | Chapter 1 | Beshalah

the night. And one, the Egyptian camp, did not approach the
other, the Israelite camp, the entire night, due to the thick fog
separating them.
21 Moses extended his handD over the sea, and the Lord
moved the sea with a powerful east wind the entire night,
and it rendered the sea dry land, and the water split.
22 The children of Israel came into the sea, but on dry land;
and the water was a wall for them on their right and on
their left. The sea did not disappear entirely. Rather, a path, or
perhaps several paths, took shape, through which the Israelites
could pass. Although dry strips of land may naturally appear in
the water during low tide, here the water stood up like walls on
27 Moses extended his hand over the sea that had turned in just
a few hours into dry land, and the sea returned to its original
vigor before morning, as morning approached.6 The waters
previously stood as walls on either side of the dry path; they
now came crashing down into the Egyptians’ path as they fled
toward the shore. And thus, Egypt was fleeing toward it, the
water that came crashing down between them and the shore,
and the Lord shook up the Egyptians in the sea.
28 The water returned to its normal state, and it covered the
chariots and the horsemen, all the army of Pharaoh that
came after them into the sea. The walls of water collapsed
onto the Egyptians so forcefully that they wiped out their en-

m
either side of the Israelites. tire army. Not one of them remained. The chariots, horsemen,
23 Egypt pursued and came after them. It is probable that as and infantry disappeared; all of them drowned in the supernat-

le
morning approached, the pillars of fire and cloud disappeared, urally stormy waters.

sa
and the Egyptians caught sight of the Israelites marching into 29 While the Egyptians drowned in the water, the children of
the sea and gave chase. All Pharaoh’s horses, his chariots, Israel walked on the dry land in the sea;BD and the water was

ru
and his horsemen pursued them into the sea. a wall for them on their right and on their left. It seems that
24 It was at the morning watch,D the final third of the night, and

Je
these walls guided their route through the sea.
the Lord looked down at the camp of Egypt and struck at
is w
them with a pillar of fire and cloud that approached the camp,
rs
bl vie

and the Lord confounded the camp of Egypt.

he

25 He removed the wheels of its chariots and caused them to

Pu pre

drive with difficulty. The pillars of fire and cloud caused the
wheels to separate from their chariots. Even if only some of the
wheels fell off, it caused the chariots to lose their balance, so
re ple

that the horses could not pull them. This caused panic in the
camp. The Egyptians could not move, let alone fight, so Egypt
said: I will flee from before Israel, as the Lord is making war
Ko m

for them against Egypt. Now there can be no doubt that some
n
Sa

supreme power is aiding them. This place is strange and danger-

ous; we would do well to flee.
26 The Lord said to Moses: Extend your hand over the sea
Fourth again, so that the water will return to its place, upon Egypt,
aliya
upon its chariots, and upon its horsemen.
Main opinions on where the Israelites crossed the Red Sea, indicated by
arrows

1:21 | Moses extended his hand: This verse,
along with the two verses preceding it, de-
scribes the beginning of the Israelites’ miracu-
lous journey. Although they relate events that
occurred before the splitting of the Red Sea,
according to ancient tradition, these verses con-
ceal within them God’s great name. Seventy-two
letters comprise each of these verses. These let-
ters, when properly arranged, spell the sacred
DISCUSSION
name of God consisting of seventy-two secret
words, also hinted at in prayers from the Second
Temple period. This unique, esoteric name is
hidden within the story of the parting of the sea
(see Sukka 45a, and Rashi ad loc.; Sekhel Tov).
1:2 | It was at the morning watch: The night
is divided into three parts. The last part of the
night is thus called the morning watch (see
Rashi; Berakhot b).
1:2 | The children of Israel walked on the
dry land in the sea: It is not clear from the vers-
es whether the children of Israel actually crossed
the sea from west to east. There is a tradition
that states that they did not cross the sea, but
actually returned to shore on the same side of
the sea as they had entered (see Tosafot, Arakhin
5a; Radak, Judges :6).
 ‫‪Examples of original and unique explanations‬‬

‫ספר שמות | פרק יד | בשלח‬

‫ֹשה‬ ‫ֽי‪‬לה׃ וַ ֵ֨יּט מ ׁ ֶ ֣‬ ‫ל‪‬ה ָּל ָ‬

‫ֹא‪‬ק ַ ֥רב זֶ ֛ה ֶאל‪‬זֶ ֖ה ּ‪‬כ ַ‬ ‫֑י‪‬לה ו‪ֽ ‬ל ָ‬ ‫ת‪‬ה ָּל ָ‬
‫וַ י‪ִ ‬ה֤י ֶה ָֽﬠנָ ‪‬ן ו‪ַ ‬ה ֔ח ׁ ֶֹשך‪ ‬וַ יָּ ֶ֖אר ֶא ַ‬ ‫כא‬

‫ל‪‬ה ַּ֔ל ָי‪‬לה וַ יָּ ֶ ׂ֥שם ֶאת‪‬‬ ‫ת‪‬ה ָ֠יּם ‪ּ‬ב ֨רו ‪ּ‬ח ָק ִ ֤דים ַﬠזָּ ‪‬ה ּ‪‬כ ַ‬ ‫ל‪‬היָּ ֒ם וַ יּ֣ ֶוֹל ‪‬ך יהו֣ ה ׀ ֶא ‪ַ ‬‬ ‫ֶאת‪‬יָדוֹ֮ ַﬠ ַ‬
‫וֹך ַהיָּ ֖ם ַּב ָּיַּב ׁ ָש֑ה ו‪ַ ‬ה ַּמ֤יִ ם ָל ֶה ‪‬ם‬ ‫ַהיָּ ֖ם ֶל ָ ֽח ָר ָב֑ה וַ ָּיִּב ‪ֽ‬ק ֖ﬠ ּו ַה ָּ ֽמיִ ם׃ וַ ֧יָּבֹא ּו ‪‬בנֵ ֽי־יִ ‪ׂ ‬ש ָר ֵ ֛אל ‪ּ‬ב ֥ת ‪‬‬ ‫כב‬

‫יהם ּ֚כֹל ֣סוּס ּ ַפ ‪‬ר ֔עֹה ִר ‪‬כ ּ֖בוֹ‬ ‫ימינָ ֖ם ו ִּמ ּ ‪‬שׂ מ ָ‬
‫ֹאלֽם׃ וַ יִּ ‪‬רדּ‪ ‬פ֤ ּו ִמצ‪֙ ַ ‬ריִ ‪‬ם וַ ֣יָּבֹא ּו ַ ֽא ֲח ֵר ֶ֔‬ ‫חוֹמה ִ ֽמ ִ‬ ‫ָ֔‬ ‫כג‬

‫ל‪‬מ ֲחנֵ ֣ה ִמצ‪֔ ַ ‬ריִ ם‬ ‫וֹך ַהיָּ ֽם׃ וַ ֽי‪ִ ‬הי‪ּ ‬ב ַא ׁ ‪‬ש ֣מ ֶֹרת ַה ּ֔ב ֶֹקר וַ יַּ ׁ ‪‬ש ֵ ֤קף יהו ‪‬ה ֶא ַ ֽ‬ ‫ל־ת ‪‬‬ ‫ו ָּפ ָֽר ׁ ָש֑יו ֶא ּ֖‬ ‫כד‬

‫‪ּ‬ב ַﬠ ּ֥מוּד ֵ ֖א ׁש ו‪ָ ‬ﬠנָ ֑ן וַ ָ֕יּ ‪‬הם ֵ ֖את ַ ֽמ ֲחנֵ ֥ה ִמצ‪ֽ ָ ‬ריִ ם׃ וַ ָ֗יּ ַסר ֚ ֵאת אֹפַ ֣ן ַמ ‪‬ר ּ‪‬כב ָֹ֔תיו וַ ֽי‪ ‬נַ ֲֽהגֵ ֖ה ּו‬ ‫כה‬

‫‪m‬‬
‫ֹאמר ִמצ‪֗ ַ ‬ריִ ם ָאנ֙ ו ָּס ‪‬ה ִמ ּ ‪‬פנֵ ֣י יִ ‪ׂ ‬ש ָר ֵ ֔אל ִּכ֣י יהו֔ ה נִ ‪‬ל ָ ֥חם ָל ֶה֖ם ‪ּ‬ב ִמצ‪ֽ ָ ‬ריִ ם׃‬ ‫ִּב ‪‬כ ֵב ֻ ֑דת וַ יּ֣ ֶ‬

‫‪le‬‬
‫ל־ר ‪‬כ ּ֖בוֹ רביעי‬ ‫ל־מצ‪֔ ַ ‬ריִ ם ַﬠ ִ‬ ‫ל‪‬היָּ ֑ם ו‪ ‬יָ ׁ ֻש֤ב ּו ַה ַּ֙מיִ ‪‬ם ַﬠ ִ‬‫ֹאמר יהו ‪‬ה ֶאל־מ ׁ ֔ ֶֹשה נ‪֥ ֵ ‬טה ֶאת‪‬יָ ‪ֽ‬דךָ ֖ ַﬠ ַ‬ ‫וַ יּ֤ ֶ‬

‫‪sa‬‬
‫כו‬

‫ל־ה ָ֗יּם וַ ָ֨יּ ׁ ‪‬שב ַה ָ֜יּם ִלפ‪ ‬נ֥ וֹת ּ֙ב ֶֹק ‪‬ר ‪‬ל ֵ ֣א ָיתנ֔ וֹ ו ִּמצ‪֖ ַ ‬ריִ ם‬ ‫ת־יָדוֹ ַﬠ ַ‬ ‫שיו׃ וַ יֵּ ‪‬ט מ ׁ ֨ ֶֹשה ֶא ֜‬ ‫ל‪‬פ ָֽר ׁ ָ ֽ‬
‫ו‪ַ ‬ﬠ ּ ָ‬

‫‪ru‬‬
‫כז‬

‫‪Je‬‬
‫ת־ה ֶ ֙ר ֶכ ‪‬ב‬‫ת־מצ‪֖ ַ ‬ריִ ם ‪ּ‬ב ֥תוֹך‪ַ ‬היָּ ֽם׃ וַ יָּ ׁ ֻ ֣שב ּו ַה ַּ֗מיִ ם וַ י‪ַ ‬כ ּ֤ס ּו ֶא ָ‬ ‫י‪‬נַﬠ֧ר יהו֛ ה ֶא ִ‬ ‫אתוֹ וַ ֵ‬ ‫נָ ִ ֣סים ִל ‪‬ק ָר ֑‬ ‫כח‬
‫‪is w‬‬

‫ד־א ָחֽד׃‬ ‫ֹא‪‬נִש ַ ֥אר ָּב ֶה֖ם ַﬠ ֶ‬ ‫יה֖ם ַּביָּ ֑ם ֽל ׁ ‪‬‬ ‫ת‪‬ה ּ ָ ֣פ ָר ׁ ֔ ִשים ‪‬לכֹל‪ֵ ‬ח֣יל ּ ַפ ‪‬ר ֔עֹה ַה ָּב ִ ֥אים ַ ֽא ֲח ֵר ֶ‬ ‫ו‪ֶ ‬א ַ‬
‫‪rs‬‬
‫‪bl vie‬‬
‫‪he‬‬

‫ֹאלֽם׃‬ ‫ימינָ ֖ם ו ִּמ ּ ‪‬שׂ מ ָ‬ ‫וֹך ַהיָּ ֑ם ו‪ַ ‬ה ַּמ֤יִ ם ָל ֶה ‪‬ם ח ָֹ֔מה ִ ֽמ ִ‬ ‫ו ‪ּ‬בנֵ ֧י יִ ‪ׂ ‬ש ָר ֵ ֛אל ָה ‪ֽ‬ל ֥כ ּו ַב ָּיַּב ׁ ָש֖ה ‪ּ‬ב ֣ת ‪‬‬
‫‪Pu pre‬‬

‫כט‬

‫רש״י‬
‫‪re ple‬‬

‫”ב ִמ ְצ ָריִ ם"‪ּ ְ ,‬ב ֶא ֶרץ ִמ ְצ ַריִ ם; ׁ ֶש ְּכ ׁ ֵשם ׁ ֶש ֵא ּלוּ ִ‬

‫לוֹקים ַעל ַהיָּ ם ָּכךְ‬ ‫ְּ‬ ‫כד ׀ ְּב ַא ׁ ְשמ ֶֹרת ַה ּב ֶֹקר‪ְ ׁ .‬של ׁ ֶֹשת ֶחלְ ֵקי ַה ּ ַליְ לָ‪ְ ‬קרוּיִ ין ַ‪ְ ׁ ‬שמ ֶֹר‪,‬‬ ‫ִלְחם ָ ּב ֶהם‪ָּ .‬כךְ ‪:‬‬ ‫לִ ְס ִטים לְ ָפ‪ָ‬יו וּז ְֵא ִבים ֵמ ַא ֲח ָריו‪ְָ  ,‬ת‪‬וֹ ַעל זְרוֹעוֹ וְ‪ַ ‬‬
‫‪‬וֹ‪‬ם ׁ ֶש ִ ּ‪ְ ׁ‬ש ֲארוּ ְ ּב ִמ ְצ ַריִ ם‪:‬‬
‫לוֹקים ָ‬ ‫ִ‬ ‫ְאוֹמר ֲ‪ִ‬י‪ֶ ׁ ,‬שהוּא‬ ‫”‪ְ ׁ ‬שמ ֶֹר‪ַ ‬הבּ ֶֹקר"‪ .‬ו ֵ‬ ‫קוֹר‪ַ ‬‬‫ְאוֹת ּה ׁ ֶש ּ ִל ְפ‪ֵ‬י ַהיּוֹם ֵ‬‫ו ָ‬ ‫לְא ְפ ַריִם ָק ָחם ַעל זְרוֹע ָֹתיו" )הושע י‪ ,‬ג(‪ :‬וַ יִּ ַּסע‬ ‫ַלְתי ֶ‬‫”ו ְָאנ ִֹכי ּ ִ‪ְ ‬ר ּג ּ ִ‬
‫‪Ko m‬‬

‫לְא ֵכי ַה ּׁ ָש ֵר‪ַּ ‬כת ַ‪ַ ‬חר ַּכת לִ ׁ ְשל ׁ ָֹשה‬ ‫ָחלוּק לְ ִמ ׁ ְש ְמרוֹת ׁ ִשיר ַמ ֲ‬ ‫ַﬠ ּמוּד ֶה ָﬠנָן‪ְּ .‬כ ׁ ֶש ָח ׁ ְש ָכ‪ ‬ו ְִה ׁ ְשלִ ים ַע ּמוּד ֶה ָע ָ‪‬ן ֶ‪‬ת ַה ּ ַמ ֲח‪ ֶ‬לְ ַע ּמוּד‬
‫‪n‬‬

‫קוֹמם‬ ‫עוֹמ ִדים ְּכ ָ‬

‫חוֹמה‪ׁ ,‬יָשוּבוּ לִ ְמ ָ‬ ‫כו ׀ וְ יָ ׁ ֻשב ּו ַה ַּמיִ ם‪ֶ ׁ .‬שזְּ ִ‬
‫קוּפים ְו ְ‬
‫‪Sa‬‬

‫”מ ְּט ַר‪:"‬‬ ‫ֲחלָ ִקים‪ ,‬לְ ָכךְ ָקרוּי ַ‪ְ ׁ ‬שמ ֶֹר‪ְ ,‬וזֶהוּ ׁ ֶש ּ ִ‪ְ ‬ר ֵ ּגם ‪‬וּ‪ְְ ‬קלוֹס‪ַ :‬‬ ‫ָה ֵא ׁש‪ ,‬ל ֹא ִנ ְס ּ ַ‪ֵ ּ ‬לק ֶה ָע ָ‪‬ן ְּכמוֹ ׁ ֶש ָהיָה ָרגִיל לְ ִ‪ְ ‬ס ּ ַ‪ֵ ּ ‬לק ַע ְר ִבי‪‬‬
‫”על ִמ ְצ ַריִ ם"‪:‬‬ ‫ִיכ ּסוּ ַ‬ ‫ו ַ‬
‫י‪‬ם‪ְ .‬ו ַ‪ְ ‬רגּ וּמוֹ‪:‬‬ ‫יהם לְ ַ‪ְ ׁ ‬ש ִח ָ‬ ‫לוֹמר ּ ָפ‪ֲ ָ‬לֵ ֶ‬ ‫וַ יַּ ׁ ְש ֵקף‪ .‬וַ יַּ ֵ ּבט‪ְּ ,‬כ ַ‬ ‫לְ גַ ְמ ֵרי‪ָ ּ ֶ ,‬לא ָנ ַסע ו ְָהלַ ךְ לוֹ ֵמ ַא ֲח ֵר ֶיהם לְ ַ‪ֲ ‬ח ׁ ִשיךְ לְ ִמ ְצ ַריִ ם‪:‬‬
‫כז ׀ ִלפְ נוֹת ּב ֶֹקר‪ .‬לְ ֵעת ׁ ֶש ַהבּ ֶֹקר ּפוֹ‪ ֶ‬לָ בֹא‪ְ :‬ל ֵא ָיתנוֹ‪ .‬לְ ָ‪ְ ‬ק ּפוֹ‬ ‫”ש ֵדה צ ִֹפים" )במדבר כג‪,‬‬ ‫”ו ְִא ְס ּ ַ‪ִ ‬כי" ַ‪‬ף הוּא לְ ׁשוֹן ַה ָ ּב ָטה‪ְּ ,‬כמוֹ‪ׂ ְ :‬‬ ‫”‪‬ת ַה ּ ַ‪‬יְ ‪" ָ‬‬ ‫יְהי ֶה ָﬠנָן וְ ַהח ׁ ֶֹש ְך‪ .‬לְ ִמ ְצ ַריִם‪ :‬וַ יָּ ֶאר‪ַ .‬ע ּמוּד ָה ֵא ׁש ֶ‬ ‫וַ ִ‬
‫וּמט ָֹר ִפים ְו ָר ִצין‬ ‫‪‬שוֹן‪ :‬נָ ִסים ִל ְק ָראתוֹ‪ֶ ׁ .‬ש ָהיוּ ְמ ֻה ּ ָמ ִמים ְ‬ ‫ָה ִר ׁ‬ ‫ְעוֹשה‬ ‫יוֹרד ו ֶ ׂ‬ ‫כוּתא"‪ְּ :‬ב ַﬠ ּמוּד ֵא ׁש וְ ָﬠנָן‪ַ .‬ע ּמוּד ָע ָ‪‬ן ֵ‬ ‫”ח ַקל ָס ָ‬ ‫יד(‪ֲ ,‬‬ ‫ֵיהם ְּכ ַד ְר ּכוֹ לָ לֶ ֶכת ָּכל ַה ּ ַליְ לָ ‪ .‬ו ְַהח ׁ ֶֹשךְ‬ ‫יִש ָר ֵ‪‬ל‪ ,‬וְהוֹ‪ ֵ‬ךְ ‪ְ ִ‬פ‪ֶ ‬‬ ‫‪ׂ ְ ְ‬‬
‫יְנַﬠר ה׳‪ְּ .‬כ ָא ָדם ׁ ֶש ּ ְמ ַ‪ֵ ‬ער ֶ‪‬ת ַה ְּק ֵד ָרה ו ֵ‬
‫ְהוֹפךְ‬ ‫לִ ְק ַר‪‬ת ַה ּ ַמיִ ם‪ :‬וַ ֵ‬ ‫סוּס ֶיהם ִמ ׁ ְש ּ ַ‪ְ ּ ‬מטוֹ‪:‬‬‫אוֹתוֹ ְּכ ִטיט‪ ,‬ו ְַע ּמוּד ֵ‪ׁ ‬ש ַמ ְר ּ ִ‪‬יחוֹ‪ ,‬ו ְַטלְ ֵפי ֵ‬ ‫ׁ ֶשל ֲע ָר ֶפל לְ ַצד ִמ ְצ ַריִם‪ :‬וְ ‪ֹ ‬א ָק ַרב זֶ ה ֶאל זֶ ה‪ַ .‬מ ֲח‪ֶ ֶ‬ל ַמ ֲח‪:ֶ‬‬
‫יוֹר ִדין‬‫ָה ֶעלְ יוֹן לְ ַמ ָּטה ו ְַה ּ ַ‪ְ ‬ח ּ‪‬וֹן לְ ַמ ְעלָ ‪ָּ ,‬כךְ ָהיוּ עוֹלִ ין ְו ְ‬ ‫הוּמה‪ ,‬שטורד״ישון ְ ּבלַ ַעז‪ִ .‬ע ְר ְ ּב ָ‪‬ם‪ָ ,‬נ ַטל ִסגְ ‪ָ‬יוֹת‬ ‫יָּהם‪ .‬לְ ׁשוֹן ְמ ָ‬ ‫וַ ָ‬ ‫רוּח ָק ִדים ׁ ֶש ִהי‪ַ ‬עזָּ ה ׁ ֶש ָ ּברוּחוֹ‪ִ ,‬הי‪‬‬ ‫כא ׀ ְּברו ‪ּ‬ח ָק ִדים ַﬠזָּ ה‪ּ ְ .‬ב ‪‬‬
‫דוֹש ָ ּברוּךְ הוּא ָ ּב ֶהם ִחיּוּת לְ ַק ֵ ּבל‬ ‫וּמ ׁ ְש ּ ַ‪ּ ְ ‬ב ִרין ַ ּביָּ ם‪ .‬ו ְָ‪ַ ‬ן ַה ָּק ׁ‬
‫ִ‬ ‫יוֹסי ַה ּגְלִ ילִ י‪,‬‬‫יעזֶר ְ ּב‪‬וֹ ׁ ֶשל ַר ִ ּבי ֵ‬ ‫ׁ ֶש ּל ֶָ‪‬ם‪ .‬ו ׁ ְָש‪ִ‬ינוּ ְ ּב ִפ ְר ֵקי ַר ִ ּבי ֱ‪‬לִ ֶ‬ ‫דוֹש ָ ּברוּךְ הוּא ִ‪ְ ‬פ ָרע ָ ּב ּה ִמן ָה ְר ׁ ָש ִעים‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫רוּח ׁ ֶש ַה ָּק ׁ‬ ‫ָה ‪‬‬
‫ַהיִּ ּס ִוּרין‪” .‬ו ׁ ְַש ּ‪ֵ‬יק"‪ ,‬הוּא לְ ׁשוֹן ֵטרוּף ְ ּבלָ ׁשוֹן ֲ‪ַ ‬ר ּ ִמי‪ ,‬ו ְַה ְר ֵ ּבה ׁיֵש‬ ‫הוּמה' ַה ְר ָﬠ ׁ ַשת קוֹל הוּא‪ְ ,‬וזֶה ָ‪‬ב לְ ֻכ ּ ָלן‪:‬‬ ‫ָּכל ָמקוֹם ׁ ֶש ּ‪ֱֶ ‬א ַמר ְ’מ ָ‬ ‫רוּח ה׳"‬ ‫רוּח ָק ִדים ֲ‪ִ ‬פ ֵיצם" )ירמיה יח‪ ,‬יז(‪” ,‬יָ בֹא ָק ִדים ‪‬‬ ‫”כ ‪‬‬ ‫ְּ‬
‫ְ ּב ִמ ְד ְר ׁ ֵשי ַ‪ּ ‬ג ָָדה‪:‬‬ ‫ַיְה ּ ֵמם" )שמואל ‪‬׳ ז‪ ,‬י(‪:‬‬ ‫”וַ יַּ ְר ֵעם ה׳ ְ ּבקוֹל ּגָדוֹל‪ַ ...‬על ּ ְפלִ ׁ ְש ּ ִתים ו ֻ‬ ‫”רוּח ַה ָּק ִדים ׁ ְש ָב ֵרךְ ְ ּבלֵ ב יַ ּ ִמים" )יחזקאל כז‪,‬‬ ‫)הושע יג‪ ,‬טו(‪ ,‬‬
‫כח ׀ וַ יְ ַכ ּס ּו ֶאת ָה ֶר ֶכב‪ְ ...‬לכֹל ֵחיל ּ ַפ ְרעֹה‪ֵּ .‬כן ֶ ּד ֶרךְ ַה ּ ִמ ְק ָר‪‬וֹת‬ ‫כה ׀ וַ יָּ ַסר ֵאת אֹפַ ן ַמ ְר ְּכב ָֹתיו‪ִ .‬מ ּכ ‪ֹ‬ח ָה ֵא ׁש ִ‪ׂ ְ ‬ש ְרפוּ ַה ּגַלְ ּג ּ ִַלים‪,‬‬ ‫”הגָ‪ּ ְ ‬ברוּחוֹ ַה ָּק ׁ ָשה ְ ּביוֹם ָק ִדים" )ישעיה כז‪ ,‬ח(‪ :‬וַ ָּיִּב ְקע ּו‬ ‫כו(‪ָ ,‬‬
‫לִ ְכ ּ‪ֹ‬ב לָ ֶמ״ד יְ ֵ‪ָ ‬רה‪ְּ ,‬כמוֹ‪” :‬לְ ָכל ֵּכלָ יו ּ ַ‪ֲ ‬ﬠ ֶ ׂשה ְנח ׁ ֶֹשת" )ל‪‬לן‬ ‫יּוֹש ִבים ָ ּב ֶהם ָ‪ִ ‬עים ו ְֵא ְיב ֵר ֶיהן ִמ ְ‪ָ ּ ‬פ ְר ִקים‪:‬‬ ‫ו ְַה ּ ֶמ ְר ָּכבוֹת ִ‪‬גְ ָררוֹ‪ ,‬ו ְַה ׁ ְ‬ ‫ַה ָּמיִ ם‪ָּ .‬כל ַמיִ ם ׁ ֶש ָ ּבעוֹלָ ם‪:‬‬
‫כז‪ ,‬ג(‪ְ ,‬ו ֵכן‪” :‬לְ כֹל ְּכלֵ י ַה ּ ִמ ׁ ְש ָּכן ְ ּבכֹל ֲעב ָֹד‪‬וֹ" )שם פסוק יט(‪,‬‬ ‫וַ יְנַ ֲהגֵ ה ּו ִּב ְכ ֵב ֻדת‪ּ ְ .‬ב ַה‪ְָ ‬גָ‪ֶ ׁ ‬ש ִהי‪ְּ ‬כ ֵב ָדה ְו ָק ׁ ָשה לָ ֶ‪‬ם‪ּ ְ .‬ב ִמ ָ ּדה‬ ‫כג ׀ ּכֹל סוּס ּ ַפ ְרעֹה‪ .‬ו ְִכי סוּס ֶ‪ָ ‬חד ָהיָה?! ַמ ּגִיד ׁ ֶש ֵאין ֻּכ ּ ָלם‬
‫י‪ֵ ‬ר ֶיהם לְ ָכל ְּכלֵ ֶיהם" )במדבר ד‪ ,‬לב(‪ ,‬ו ְֵאי‪ָּ ‬‬ ‫וּמ ְ‬ ‫י‪‬ד ָֹ‪‬ם ֵ‬ ‫” ִו ֵ‬ ‫ׁ ֶש ּ ָמ ְדדוּ‪” ,‬וַ יַּ ְכ ֵ ּבד לִ בּ וֹ הוּא ַו ֲע ָב ָדיו" )לעיל ט‪ ,‬לד(‪ַ ,‬ף ָּכאן‪,‬‬ ‫ֲח ׁש ִוּבין לִ ְפ‪ֵ‬י ַה ּ ָמקוֹם ֶ‪ּ ‬לָא ְּכסוּס ֶ‪ָ ‬חד‪:‬‬
‫ֶא ּלָא ּ ִ‪ּ ‬קוּן לָ ׁשוֹן‪:‬‬ ‫נִל ָחם ָל ֶהם ְּב ִמצְ ָריִ ם‪ּ ַ .‬ב ּ ִמ ְצ ִריִּ ים‪ּ ָ .‬ד ָבר ַ‪ֵ ‬חר‬ ‫”וַיְ ‪ֲַ ‬גֵ‪‬וּ ִ ּב ְכ ֵב ֻד‪ְ :"‬‬

‫‪BACKGROUND‬‬
‫‪1:2 | The children of Israel walked on the‬‬ ‫‪ory, the Israelites followed a northern route and‬‬ ‫‪El Arish before turning southward toward Mount‬‬
‫‪dry land in the sea: There are various theories‬‬ ‫‪the splitting of the sea occurred at Lake Bardawil.‬‬ ‫‪Sinai. Another theory has the Israelites crossing‬‬
‫‪as to the Israelites’ route. According to one the-‬‬ ‫‪They continued in the direction of present-day‬‬ ‫‪the sea in the region of the Great Bitter Lake and‬‬
 Informative images & maps
39 1 From the sky-blue, purple, and scarlet wool they made wo-
ven, or mesh,5 fabrics for service in the Sanctuary. This refers
to the coverings of the Tabernacle, the screen of the gate of the
Je
is w
rs
bl vie
he
Pu pre
re ple
Ko m
Vestments of the High Priest, front view
n
Sa
The Making of the Priestly Vestments
EXODUS 39:231
the ephod” (see :, 9:). Following this, the Torah will describe the production of the vestments of the ordinary priests.
Second 2 He made the ephod of gold, and of sky-blue, purple, and
aliya scarlet wool, and linen, all spun together. It is difficult to
(Fifth combine gold threads with interwoven wool and linen threads.
aliya) No earlier use of gold for a similar purpose is known.6
3 This may have been the first use of this complex technique:
They hammered out the sheets of gold, and then cut wires
to work in, to weave, with the sky-blue wool, with the purple
wool, with the scarlet wool, and with the linen. This was art-
fully crafted, as it involved unique craftsmanship.
4 They made shoulder pieces for it, the ephod, and attached it;
it was attached at the two ends. The ephod, which resembled
an apron or a skirt, was held in place by the two shoulder pieces.
Book of Exodus | Chapter 3 | Pekudei
Tabernacle, and the cloths that covered the vessels during the
Israelites’ travels. They also made the sacred vestments for
Aaron, as the Lord commanded Moses.
m
le
sa
ru
Vestments of the High Priest, rear view
After enumerating the materials used to construct the Tabernacle itself, the Torah
turns to the other main use of the donated fabrics, metals, and precious stones: The
production of the garments of the High Priest. It would seem that the ephod was
considered the High Priest’s principal garment, as the other garments are associated
with it. The breast piece is tied to the ephod, and the robe is referred to as the “robe of
5 The belt of his ephod that is on it is from it; the belt was not
fashioned separately, but was part of the woven fabric of the
ephod; and therefore, the band was made like its work, in the
same manner as the ephod: Of gold, and of sky-blue, purple,
and scarlet wool, and linen, spun together as the Lord had
commanded Moses.
6 They made the onyx stones surrounded with settings of
gold. These stones were engraved with the engravings of a
signet. Each was engraved with writing, like a seal, with the
names of the tribes of the children of Israel.
7 He placed them on the shoulder pieces of the ephod as
stones of remembrance for the children of Israel, as these
 ‫‪Informative images & maps‬‬

‫ספר שמות | פרק לט | פקודי‬

‫ן־ה ‪ּ‬ת ֵכ֤לֶ ת ו‪ָ ‬ה ַֽא ‪‬ר ָ ּג ָמ ‪‬ן‬ ‫ת־כל־יִ ‪‬ת ֥דֹת ֶה ָֽחצֵ ֖ר ָס ִ ֽביב׃ ו ִּמ ַ‬ ‫ו‪֨ ֵ ‬את ּ‪‬כ‪‬־יִ ‪‬ת ֧דֹת ַה ִּמ ׁ ‪‬ש ָּכ֛ן ו‪ֶ ‬א ּ‪‬‬ ‫א‬ ‫לט‬
‫שר‬ ‫ש ֲא ׁ ֶ ֣‬ ‫ת־בג‪ֵ ‬ד֤י ַה ּ֙ק ֶֹד ׁ ‪‬‬ ‫י־ש ָ ֖רד ‪‬ל ׁ ָש ֵ ֣רת ַּב ּ֑ק ֶֹד ׁש וַ ֽיַּ ֲֽﬠשׂ֞ ּו ֶא ִּ‬ ‫תוֹל ַ֣ﬠת ַה ׁ ּ ָש ֔ ִני ָﬠ ֥ ׂש ּו ִבג‪ֽ ֵ ‬ד ‪ׂ ‬‬ ‫ו‪ַ ‬‬
‫ֹשה׃‬ ‫שר צִ ָ ּו֥ה יהו֖ ה ֶאת־מ ׁ ֶ ֽ‬ ‫‪‬ל ַ ֽא ֲה ֔רֹן ַּכ ֲֽא ׁ ֶ ֛‬
‫ש ׁש ‪‬מ ׁ ‪‬שזָ ֽר׃ וַ ֽי‪ַ ‬ר ּ‪‬ק ֞ע ּו ֶאת־ שני‬ ‫תוֹל ַ֥ﬠת ׁ ָשנִ ֖י ו‪֥ ֵ ׁ ‬‬ ‫ת‪‬ה ֵֽאפ֑ ֹד זָ ָ֗הב ‪ּ‬ת ֵכ ֶ֧לת ו‪ַ ‬א ‪‬ר ָ ּג ָ ֛מן ו‪ַ ‬‬ ‫וַ יַּ ַ֖ﬠשׂ ֶא ָ‬ ‫ב‬
‫ג‬
‫‪/‬חמישי ‪/‬‬
‫וֹך ּת ַוֹל ַ֥ﬠת‬ ‫וֹך ָה ַֽא ‪‬ר ָ ּג ָ֔מן ו ‪ּ‬ב ֛ת ‪‬‬ ‫וֹך ַה ‪ּ‬ת ֵ֙כ ֶלת‪ ‬ו ‪ּ‬ב ֣ת ‪‬‬ ‫ּ ַפ ֵח֣י ַהזָּ ָה ֮ב ו‪ִ ‬ק ֵּצ֣ץ ּ ‪‬פ ִת ִיל ֒ם ַל ֲֽﬠשׂ֗ וֹת ‪ּ‬ב ֤ת ‪‬‬
‫צוֹתיו‬
‫‪‬ק ָ ֖‬ ‫קצוותו ֻח ָּבֽר׃‬ ‫֖‬ ‫ל־שנֵ ֥י‬
‫ּ־לוֹ ֽח ‪ֹ‬ב ֑רֹת ַﬠ ׁ ‪‬‬ ‫שה ח ׁ ֵֹשֽב׃ ּ‪‬כ ֵתפ֥ ֹת ָﬠֽשׂ ו ֖‬ ‫וֹך ַה ׁ ּ ֵש ׁ֑ש ַ ֽמ ֲﬠ ֵ ׂ ֖‬ ‫ַה ׁ ּ ָשנִ ֖י ו ‪ּ‬ב ֣ת ‪‬‬ ‫ד‬

‫‪m‬‬
‫תוֹל ַ֥ﬠת ׁ ָשנִ ֖י‬ ‫שר ָﬠ ָ֗ליו ִמ ֶּמ֣נּ ּו הו ּ֮א ּ‪‬כ ַ ֽמ ֲﬠ ֒ ֵ ׂשה ֒ ּו זָ ָ֗הב ‪ּ‬ת ֵכ ֶ֧לת ו‪ַ ‬א ‪‬ר ָ ּג ָ ֛מן ו‪ַ ‬‬ ‫ו‪ֵ֨ ‬ח ׁ ֶשב ֲאפֻ דָּ ֜תוֹ ֲא ׁ ֶ ֣‬ ‫ה‬

‫‪le‬‬
‫ת‪‬א ‪‬בנֵ ֣י ַה ׁ ּ ֔ש ַֹהם‬ ‫וַ ֽיַּ ֲֽﬠשׂ ּ‪‬ו ֶא ַ‬ ‫ֹשה׃‬ ‫שר צִ ָ ּו֥ה יהו֖ ה ֶאת‪‬מ ׁ ֶ ֽ‬ ‫ש ׁש ‪‬מ ׁ ‪‬שזָ ֑ר ַּכ ֲֽא ׁ ֶ ֛‬ ‫ו‪֣ ֵ ׁ ‬‬

‫‪sa‬‬
‫ו‬

‫‪ru‬‬
‫ל‪‬ש ֖מוֹת ‪ּ‬בנֵ ֥י יִ ‪ׂ ‬ש ָר ֵ ֽאל׃ וַ יָּ ֶ ׂ֣שם‬ ‫חוֹתם ַﬠ ׁ ‪‬‬ ‫ּחי ָ֔‬ ‫ֻ ֽמ ַס ּ֖בֹת ִמ ׁ ‪‬ש ‪ּ‬בצ֣ ֹת זָ ָה֑ב ‪‬מפֻ ָּתחֹת‪ִ ּ ‬פ ּתו ֵ ֣‬ ‫ז‬

‫ֹשה׃‬ ‫שר צִ ָ ּו֥ה יהו֖ ה ֶאת־מ ׁ ֶ ֽ‬

‫‪Je‬‬
‫א ָֹ֗תם ֚ﬠַ ל ִּכ ‪‬תפ֣ ֹת ָה ֵֽא ֔פֹד ַא ‪‬בנֵ ֥י זִ ָּכ ֖רוֹן ִל ‪‬בנֵ ֣י יִ ‪ׂ ‬ש ָר ֵא֑ל ַּכ ֲֽא ׁ ֶ ֛‬
‫‪is w‬‬
‫‪rs‬‬
‫‪bl vie‬‬

‫תוֹל ַ֥ﬠת ׁ ָשנִ ֖י‬ ‫שה ֵאפ֑ ֹד זָ ָ֗הב ‪ּ‬ת ֵכ ֶ֧לת ו‪ַ ‬א ‪‬ר ָ ּג ָ ֛מן ו‪ַ ‬‬ ‫שה ח ׁ ֵֹש֖ב ּ‪‬כ ַ ֽמ ֲﬠ ֵ ׂ ֣‬ ‫ת‪‬ה ֛ח ׁ ֶֹשן ַ ֽמ ֲﬠ ֵ ׂ ֥‬ ‫וַ יַּ ַ֧ﬠשׂ ֶא ַ‬ ‫ח‬
‫‪he‬‬
‫‪Pu pre‬‬

‫ת־ה ֑ח ׁ ֶֹשן זֶ ֧ ֶרת ‪‬א ‪‬ר ּ֛כוֹ ו‪ ‬זֶ ֥ ֶרת ‪‬ר ‪‬ח ּ֖בוֹ ָּכפֽ וּל׃‬ ‫ש ׁש ‪‬מ ׁ ‪‬שזָ ֽר׃ ָר ֧בו ‪ּ‬ﬠ ָהיָ ֛ה ָּכפ֖ וּל ָﬠ ֣ ׂש ּו ֶא ַ‬ ‫ו‪֥ ֵ ׁ ‬‬ ‫ט‬

‫ּ־בוֹ ַא ‪‬ר ָּב ָﬠ֖ה ֣טו ֵּרי ָא ֶ֑בן ֗טוּר ֤א ֶֹדם ּ ִפ ‪‬ט ָד ‪‬ה ו ָּב ֶ ֔ר ֶקת ַה ּ ֖טוּר ָה ֶֽא ָ ֽחד׃ ו‪ַ ‬ה ּ ֖טוּר‬ ‫וַ י‪ַ֨ ‬מ ‪‬לאו ֔‬ ‫י‬
‫‪re ple‬‬

‫יא‬
‫יﬠי‬ ‫ישי ֶל ׁ ֶ֥שם ׁ ‪‬ש ֖בוֹ ו‪ַ ‬א ‪‬ח ָל ָֽמה׃ ו‪ַ ‬ה ּט ּו ‪‬ר ָה ‪ֽ‬ר ִב ִ֔‬ ‫ַה ׁ ּ ֵשנִ ֑י נ֥ ֹפֶ ‪‬ך ַס ּ ִפ֖יר ו‪ ‬יַ ֲֽה ֽל ֹם׃ ו‪ַ ‬ה ּ ֖טוּר ַה ׁ ּ ‪‬ש ִל ׁ ִ ֑‬ ‫יב‬
‫‪Ko m‬‬

‫יג‬
‫‪n‬‬
‫‪Sa‬‬

‫רש״י‬
‫ּ ַ‪ֲ ‬ער ֶֹבת ִעם ָּכל ִמין ָו ִמין ַ ּבח ׁ ֶֹשן ו ְֵאפוֹד‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר ָ ּב ֶהן‬ ‫ג ׀ וַ יְ ַר ְּקעוּ‪ְּ .‬כמוֹ‪” :‬לְ ר ַֹקע ָה ָא ֶרץ" )‪‬הלים קלו‪ ,‬ו(‪ְּ ,‬כ ַ‪ְ ‬רגּוּמוֹ‬ ‫פרק לט‬
‫”ז ָָהב" )לעיל כח‪ ,‬ו; טו(‪ ,‬חוּט ֶ‪ָ ‬חד ׁ ֶשל ז ָָהב ִעם ׁ ִש ּׁ ָשה‬ ‫” ְו ַר ִדידוּ"‪ַ .‬ט ִּסין ָהיוּ ְמ ַר ְ ּד ִדין ִמן ַהזָּ ָהב‪ ,‬שט‪‬דר״‪‬‬ ‫א ׀ ו ִּמן ַה ְּת ֵכ ֶלת וְ ָה ַא ְר ָ ּג ָמן וְ גוֹ׳‪ֵ ׁ .‬ש ׁש ל ֹא ‪ֱֶ ‬א ַמר ָּכאן; ִמ ָּכאן‬
‫חוּטין ׁ ֶשל ּ ְ‪ֵ ‬כלֶ ‪ְ ,‬ו ֵכן ִעם ָּכל ִמין ו ִָמין‪ֶ ׁ ,‬ש ָּכל ַה ּ ִמי‪ִ‬ים‬ ‫ִ‬ ‫ְ ּבלַ ַעז‪ַ ,‬ט ִּסין ַ ּד ּקוֹ‪ָּ .‬כאן הוּא ְמלַ ּ ֶמ ְדךָ ֵה ַי‪‬ךְ ָהיוּ טוֹוִין‬ ‫‪‬וֹמר ׁ ֶש ֵאין ִ ּב ֵגְדי ְ ׂש ָרד ַה ּ ָללוּ ִ ּב ֵגְדי ְּכ ֻ‪ֶ ׁ ,ָּ ‬ש ְ ּב ִב ֵגְדי‬
‫ֲא‪ִ‬י ֵ‬
‫יעי ִעם ָּכל ֶ‪ָ ‬חד‬ ‫חוּטן ָּכפוּל ׁ ִש ּׁ ָשה‪ ,‬ו ְַהזָּ ָהב חוּט ׁ ְש ִב ִ‬
‫ָ‬ ‫חוּטין‪ְ :‬מ ַר ְ ּד ִדין ַה ַּט ִּסין ַ ּד ִּקין‪ְ ,‬ו ְ‬
‫קוֹצ ִצין‬ ‫ֶאת ַהזָּ ָהב ִעם ַה ִ‬ ‫ְּכ ֻ‪ָ ָּ ‬היָה ׁ ֵש ׁש‪ּ ֶ ,‬לָא ֵהם ְ ּב ִגָדים ׁ ֶש ּ ְמ ַכ ִּסים ָ ּב ֶהם ְּכלֵ י ַה ּק ֶֹד ׁש‬
‫ו ְֶא ָחד‪:‬‬ ‫‪‬וֹ‪‬ן ּ ְפ ִתילִ ים‬ ‫אוֹרךְ ַה ַּטס‪ ,‬לַ ֲﬠשׂ וֹת ָ‬ ‫ֵמ ֶהן ּ ְפ ִתילִ ים לְ ֶ‬ ‫ִ ּב ׁ ְש ַעת ִס ּלוּק ַמ ָּסעוֹ‪ֶ ׁ ,‬ש ּל ֹא ָהיָה ָ ּב ֶהם ׁ ֵש ׁש‪:‬‬

‫‪stones bore their names, as the Lord had commanded‬‬ ‫‪one’s little finger [zeret] and the tip of one’s thumb, when one‬‬
‫‪Moses.‬‬ ‫‪spreads his fingers to their full extent.‬‬
‫‪8 He made the breast piece, artfully crafted, like the work‬‬ ‫‪10‬‬ ‫‪They mounted in it, the breast piece, four rows of stones: A‬‬
‫‪of the ephod, with the same materials: Gold, and sky-blue,‬‬ ‫;‪row of a ruby, a peridot, and an emerald, the first row‬‬
‫‪purple, and scarlet wool, and linen, spun together.‬‬ ‫‪11‬‬ ‫‪and the second row: a carbuncle, a sapphire, and a clear‬‬
‫‪9 It was square; they made the breast piece folded, such that‬‬ ‫;‪quartz‬‬
‫‪it formed a pouch into which, according to tradition, holy‬‬ ‫‪12‬‬ ‫;‪and the third row: a jacinth, an agate and an amethyst‬‬
‫‪names were inserted;7 its length a span and its width a span,‬‬ ‫‪13‬‬ ‫;‪and the fourth row: a beryl, an onyx, and a chalcedony‬‬
‫‪folded. A span [zeret] is approximately half a cubit, slightly‬‬ ‫‪surrounded in settings of gold in their mountings. Each‬‬
‫‪more than �� cm. It is roughly the distance between the tip of‬‬
 Informative images & maps

Book of Deuteronomy | Chapter 2 | Devarim

your fathers. I will not allow any of these men to see the land,
36 except for Caleb son of Yefuneh, he shall see it, the land; and
to him I will give the land in which he trod, and to his chil-
dren, because he followed the instruction of the Lord whole-
heartedly, and provided an accurate description of the land,
while assuring the people that they could conquer it.
37 Also the Lord was incensed with me because of you, say-
ing: Due to your sin, you too shall not come there. Although
Moses sinned on a different occasion,16 he already received a
hint in the aftermath of the sin of the spies that he too would
not enter the land.17
38 Joshua son of Nun, who stands before you, to serve you, he

m
shall come there; strengthen him, for he shall bequeath it

le
to Israel. Swarm of bees
39 God addresses the people: And ironically, your children,

sa
Fourth whom you said would be taken by your enemies as captives

ru
aliya and killed, and your young sons, who today do not know how
to distinguish between good and evil, they will come there,

Je
to the land of Canaan, and to them I will give it, and they will
is w
take possession of it.
rs
40 Meanwhile you, turn back and travel into the wilderness via
bl vie

the route leading to the Red Sea, as you will wander in the wil-
he

derness until you die.

Pu pre

41 You answered and you said to me: We sinned against the

Lord, we will go up and make war, in accordance with ev-
erything that the Lord our God had commanded; and you
re ple

girded each man his weapons of war, and decided to ascend

to the mountain. Alternatively, this means: And you dared to
Ko m

ascend to the mountain, or: And you readied yourselves to as-

n

cend to the mountain.18

Sa

42 The Lord said to me: Say to them: Do not go up and do not

make war, as I am not in your midst, and if you obey Me, you
will not be routed before your enemies.
43 I spoke to you and told you not to set out to war, reminding
you that all your previous victories were achieved only through
divine assistance, not your own military power; but you did
not heed, and you defied the directive of the Lord, and you
intentionally ascended to the mountain. Circling of Mount Se’ir
44 The Emorites, who live on that mountain, came out toward
you, and pursued you, as bees would do, and they beat and 45 You returned and wept before the Lord, in regret for your
broke19 you in Se’ir until Horma. The Emorites surrounded sins, begging for forgiveness and mercy; but the Lord did not
you like a swarm of bees, leaving no avenue of escape. This place heed your voice, and He did not listen to you.
was later called Horma, in commemoration of the destruction 46 You lived in Kadesh many days, like the days that you
[ĥurban] that occurred there. lived there.
2 We turned and we traveled back into the wilderness via the
1
Red Sea, as the Lord spoke to me; and we circled Mount Se’ir
 ‫‪Informative images & maps‬‬

‫ספר דברים | פרק ב | דברים‬

‫־ב ּ֖ה‬ ‫שר דָּ ֽ ַר ‪‬ך ָּ‬

‫ת־ה ָ ֛א ֶרץ ֲא ׁ ֶ ֥‬ ‫וֹ־א ֵּת֧ן ֶא ָ‬ ‫ַל ֲֽא ֽב ֵֹת ֶיכֽם׃ זֽ ו ָּל ִ֞תי ָּכ ֵל֤ב ֶּבן־י‪‬פֻ ֶּנ ‪‬ה ֣הוּא יִ ‪‬ר ֶ ֔א ָּנה ו‪ֽ ‬ל ֶ‬ ‫לו‬

‫ם־א ָּ ֖תה‬ ‫אמֹר ַ ּג ַ‬ ‫ם־בי‪ִ ‬ה ‪‬ת ַא ַ ּנ֣ף יהו֔ ה ִּבג‪ַ ‬ל ‪‬ל ֶכ֖ם ֵל ֑‬ ‫שר ִמ ֵּל֖א ַ ֽא ֲח ֵ ֥רי יהוֽ ה׃ ַ ּג ִּ‬ ‫ו ‪ּ‬ל ָבנָ ֑יו ַ֕י ַﬠן ֲא ׁ ֶ ֥‬ ‫לז‬

‫י־הוּא‬ ‫הוֹש ‪֤‬ﬠ ִּבן־נ ּו ‪‬ן ָ ֽהע ֵ ֹ֣מד ‪‬לפָ ֔ ֶניךָ ֖הוּא יָ ֣בֹא ׁ ָש ָּ֑מה א ֹ֣תוֹ ַח ֵ֔זּק ִּכ ֖‬ ‫שם׃ י‪ֻ ׁ ‬‬ ‫ֹא־ת ֥בֹא ׁ ָ ֽ‬
‫ֽל ָ‬ ‫לח‬

‫נֵיכם ֲא ׁ ֨ ֶשר ל ֹא־יָ ‪ֽ‬ד ֤ﬠ ּו רביעי‬ ‫יַ נ‪ִ ‬ח ֶל ָּ֥נה ֶאת־יִ ‪ׂ ‬ש ָר ֵ ֽאל׃ ו‪ַ ‬ט ּ ‪‬פ ֶכ ‪‬ם ֲא ׁ ֨ ֶשר ֲא ַמ ‪‬ר ֶּ֜תם ָל ַב֣ז ִי ‪ֽ‬ה ֶ֗יה ּ‪‬ו ‪‬ב ֶ֠‬ ‫לט‬

‫ַהיּוֹ ‪‬ם ֣טוֹב וָ ָ ֔רע ֵה ָּ֖מה ֣יָבֹא ּו ׁ ָש ָּ֑מה ו‪ָ ‬ל ֶה֣ם ֶא ‪ּ‬ת ֔ ֶנ ָּנה ו‪ֵ ‬ה֖ם ִי ָֽיר ׁ ֽשו ָּה׃ ו‪ַ ‬א ֶּ ֖תם ּ ‪‬פנ֣ ּו ָל ֶכ֑ם‬ ‫מ‬

‫ֽיהוה ֲאנַ ‪֤‬חנ ּו‬ ‫ֹאמ ֣ר ּו ֵא ַ֗לי ָח ָ֘טאנ ֮ ּו ַל ֒‬ ‫ם־סוּף׃ וַ ַּ ֽֽת ֲﬠנ֣ ּו ׀ וַ ּֽת ‪‬‬ ‫ּו ‪‬ס ֥ﬠ ּו ַה ִּמ ‪‬ד ָ ּ ֖ב ָרה דֶּ ֥ ֶר ‪‬ך יַ ֽ‬ ‫מא‬

‫‪m‬‬
‫ת‪‬כ ֵל֣י ִמ ‪‬ל ַח ‪‬מ ּ֔תוֹ‬ ‫נַ ֲֽﬠ ֶל ‪‬ה ו‪ ‬נִ ‪‬ל ַ֔ח ‪‬מנ ּו ּ‪‬כ ֥כֹל ֲא ׁ ֶשר־צִ ָ ּו֖נ ּו יהו֣ ה ֱא‪ֵֹ ‬ה֑ינ ּו וַ ַּֽת ‪‬ח ‪ּ ‬ג ֗ר ּו ֚ ִא ׁיש ֶא ּ‪‬‬

‫‪le‬‬
‫ֹאמר יהו֜ ה ֵא ַ֗לי ֱא ֤מֹר ָל ֶה ‪‬ם ֤‪ֹ ‬א ַ ֽת ֲﬠל ּ‪‬ו ו‪֣ ‬ל ֹא‬ ‫וַ ָּת ִ ֖ה ינ ּו ַל ֲֽﬠ ֥ל ֹת ָה ָ ֽה ָרה׃ וַ יּ֨ ֶ‬

‫‪sa‬‬
‫מב‬

‫יכ֖ם‬ ‫יכֽם׃ וָ ֲֽא ַד ֵּב֥ר ֲא ֵ‪ֶ ‬‬ ‫ִ ֽת ָּל ֲֽח ֔מ ּו ִּ ֥כי ֵאינֶ ִּ֖ני ‪ּ‬ב ִק ‪‬ר ‪ּ‬ב ֶכ֑ם ו‪ ‬ל ֹ ‪‬א ִּת ָּנֽג‪֔ ‬פ ּו ִלפ‪ ‬נֵ ֖י ֽא ֵ‬
‫ֹי‪‬ב ֶ‬

‫‪ru‬‬
‫מג‬

‫‪Je‬‬
‫ת־פ֣י יהו֔ ה וַ ָּתזִ ֖ד ּו וַ ַּ ֽת ֲﬠ ֥ל ּו ָה ָ ֽה ָרה׃ וַ יֵּ ֨ ֵצא ָה ֱֽאמ ִ ֹ֜רי ַהיּ ׁ ֨ ֵֹשב‬ ‫ו‪ֹ ֣ ‬א ׁ ‪‬ש ַמ ‪‬ﬠ ֶּ ֑תם וַ ַּת ‪‬מר ּ‪‬ו ֶא ּ ִ‬
‫‪is w‬‬
‫מד‬
‫‪rs‬‬
‫‪bl vie‬‬

‫שינָ ה ַהדּ‪ ‬ב ִ ֹ֑רים וַ יַּ ּ‪‬כ ֥ת ּו ֶא ‪‬ת ֶכ֛ם‬ ‫שר ַּ ֽת ֲﬠ ֶ ׂ ֖‬‫את ֶ֔כם וַ יִּ ‪‬רדּ‪ ‬פ֣ ּו ֶא ‪‬ת ֶ֔כם ַּכ ֲֽא ׁ ֶ ֥‬ ‫ָּב ָה֤ר ַהה ּו ‪‬א ִל ‪‬ק ַר ‪‬‬
‫‪he‬‬
‫‪Pu pre‬‬

‫ֹא־ש ַמ֤ע יהו ‪‬ה ‪ּ‬ב ֣ק ‪ֹ‬ל ֶ֔כם ו‪֥ ‬ל ֹא‬ ‫ד־ח ‪‬ר ָ ֽמה׃ וַ ָּת ׁ ֻ ֥שב ּו וַ ִּת ‪‬ב ּ֖כ ּו ִלפ‪ ‬נֵ ֣י יהו֑ ה ו‪ֽ ‬ל ׁ ָ‬ ‫‪ּ‬ב ֵ ׂש ִ ֖ﬠיר ַﬠ ‪‬‬ ‫מה‬

‫שר י‪ַ ׁ ‬ש ‪‬ב ֶּ ֽתם׃ וַ ֜ ֵּנפֶ ן‬ ‫יכֽם׃ וַ ֵּ ֽת ׁ ‪‬ש ֥ב ּו ‪‬ב ָק ֵ ֖ד ׁש יָ ִ ֣מים ַר ִּ ֑בים ַּכיָּ ִ ֖מים ֲא ׁ ֶ ֥‬ ‫ֶה ֱֽאזִ ֖ין ֲא ֵ‪ֶ ‬‬ ‫מו‬ ‫ב‬
‫‪re ple‬‬

‫א‬
‫ר־ש ִ ֖ﬠיר‬ ‫ת־ה ֵ ׂ‬ ‫שר דִּ ֶּב֥ר יהו֖ ה ֵא ָל֑י וַ ָּנ ‪֥‬סב ֶא ַ‬ ‫ם־ס ּוף ַּכ ֲֽא ׁ ֶ ֛‬
‫וַ ִּנ ַּס֤ע ַה ִּמ ‪‬ד ָּ֙ב ָר ‪‬ה דֶּ ֣ ֶר ‪‬ך יַ ֔‬
‫‪Ko m‬‬
‫‪n‬‬
‫‪Sa‬‬

‫רש״י‬
‫"כיָּ ִמים ֲ‪ֶ ׁ ‬שר ׁ ַיְש ְב ּ ֶ‪‬ם" ִ ּב ׁ ְש ָאר ַה ּ ַמ ָּסעוֹ‪ ,‬ו ְֵהם ָהיוּ ׁ ְש‪ִֹ ׁ ‬שים‬
‫ַּ‬ ‫)במדבר‬ ‫"ה ֶ ּננּוּ ְו ָעלִ ינוּ ֶ‪‬ל ַה ּ ָמקוֹם"‬‫מא ׀ וַ ָּת ִהינוּ‪ .‬לְ ׁשוֹן‪ִ :‬‬ ‫לו ׀ ֲא ׁ ֶשר דָּ ַר ְך ָּב ּה‪ֶ .‬ח ְברוֹן‪ֶ ׁ ,‬ש ּ‪ֱֶ ‬א ַמר‪" :‬וַ יָּ בֹא ַעד ֶח ְברוֹן"‬
‫ׁ ְוּשמֹ‪ָ ׁ ֶ‬ש‪ַ ׁ ְ ּ ,ָ‬שע ֶﬠ ְ ׂש ֵרה ֵמ ֶהם ָﬠשׂ וּ ְ ּב ָק ֵד ׁש ְוּ‪ַ ׁ ‬שע ֶﬠ ְ ׂש ֵרה‬ ‫יד‪ ,‬מ(‪ ,‬זֶה ַה ּ ָל ׁשוֹן ׁ ֶש ֲא ַמ ְר ּ ֶ‪‬ם‪ ,‬לְ ׁשוֹן ֵהן‪ְּ ,‬כ ַ‬
‫לוֹמר ִ‪‬ז ַ ְּד ּ ַמ ְ‪ֶ ּ ‬ם‪:‬‬ ‫)במדבר יג‪ ,‬כב(‪:‬‬
‫וּמט ָֹר ִפים ו ְָחזְרוּ ‪ָ ְ‬ק ֵד ׁש‪ְּ ,‬כמוֹ ׁ ֶש ּ‪ֱֶ ‬א ַמר‪" :‬וַיְ ִ‪ֵ ‬עם‬
‫ׁ ָש‪ ָ‬הוֹלְ ִכים ְ‬ ‫מב ׀ ל ֹא ַת ֲﬠלוּ‪ .‬ל ֹא ֲעלִ יָּ ה ּ ְ‪ֵ ‬הא לָ ֶכם ֶ‪ּ ‬לָא יְ ִר ָידה‪:‬‬ ‫לז ׀ ִה ְת ַא ַּנף‪ַ ְ ִ .‬מ ּלֵא רֹגֶ ז‪:‬‬
‫ָאתי ְ ּב ֵס ֶדר עוֹ‪ ָ‬ם )פרק ח(‪:‬‬ ‫ַ ּב ּ ִמ ְד ָ ּבר" )במדבר לב‪ ,‬יג(‪ָּ .‬כךְ ָמצ ִ‬
‫בוֹרה ַהזֹּאת‬ ‫מד ׀ ַּכ ֲא ׁ ֶשר ַּת ֲﬠ ֶ ׂשינָ ה ַהדְּ ב ִֹרים‪ַ .‬מה ַה ְ ּד ָ‬ ‫מ ׀ ּ ְפנ ּו ָל ֶכם‪ַ ָ .‬מ ְר ּ ִ‪‬י לְ ַ‪ֲ ‬ע ִביר ֶ‪ֶ ְ ‬כם ֶ ּד ֶרךְ ר ַֹחב ֶ‪ֶ ‬רץ‬
‫פרק ב‬ ‫‪ָ‬א ֶרץ‪ִ ,‬קלְ ַקלְ ּ ֶ‪‬ם וּגְ ַר ְמ ּ ֶ‪‬ם לָ ֶכם‬
‫ֱאדוֹם ‪ַ ְ‬צד ָצפוֹן ‪ָּ ִ‬כ ֵנס ָ‬
‫ְּכ ׁ ֶש ִהי‪ַ ‬מ ָּכ‪ֶ ‬ת ָה ָא ָדם ִמיַּ ד ֵמ ָתה‪ַ ,‬ף ֵהם ְּכ ׁ ֶש ָהיוּ‬
‫עוֹב ִרים ֶ ּד ֶרךְ‬‫א ׀ וַ ִּנ ַּסע ַה ִּמ ְד ָּב ָרה‪ּ ִ .‬לוּ ל ֹא ָח ְטאוּ ָהיוּ ְ‬ ‫נוֹגְ ִעים ָ ּב ֶכם ִמיָּ ד ֵמ ִתים‪:‬‬ ‫יכם‪ְ ,‬ו ֵ‪ ְ‬כוּ ַ ּב ּ ִמ ְד ָ ּבר ‪ַ ְ‬צד יַ ם‬
‫חוֹר ֶ‬‫ִע ּכוּב‪ְ ּ :‬פנ ּו ָ‪ֶ ‬כם‪ֲ ַ .‬א ֵ‬
‫לָא ֶרץ ִמ ְ ּדרוֹמוֹ לִ ְצפוֹנוֹ‪ִ ,‬וּב ׁ ְש ִביל ׁ ֶש ִּקלְ ְקלוּ‬ ‫ַהר ֵ ׂש ִעיר לִ ָּכ ֵנס ָ‬ ‫רוֹמ ּה ׁ ֶשל ַהר ֵ ׂש ִעיר‬ ‫סוּף‪ֶ ׁ ,‬ש ַה ּ ִמ ְד ָ ּבר ׁ ֶש ָהיוּ הוֹלְ ִכים בּ וֹ ‪ְ ִ‬ד ָ‬
‫מה ׀ וְ ל ֹא ׁ ָש ַמע ה׳ ְּבק ְֹל ֶכם‪ִּ .‬כ ְביָ כוֹל ֲﬠ ִ ׂש ֶי‪‬ם ִמ ַ ּד‪ַ ‬ר ֲח ָמיו‬ ‫ָהיָ ה‪ַ ,‬מ ְפ ִסיק ֵ ּבין יַ ם סוּף ‪ַ ְ‬ר ֵ ׂש ִעיר‪ַ ,‬ע ּ ָתה ִה ּ ָמ ׁ ְשכוּ‬
‫ִה ְפ ָ‪‬ן ‪ַ ְ‬צד ַה ּ ִמ ְד ָ ּבר ׁ ֶשהוּא ֵ ּבין יַ ם סוּף ‪ְ ִ‬דרוֹמוֹ ׁ ֶשל ַהר‬
‫ְּכ ִא ּלוּ ַ‪ְ ‬כ ָז ִרי‪:‬‬ ‫לְ ַצד ַהיָּ ם ְוּ‪ַ ‬ס ְ ּבבוּ ֶ‪‬ת ַהר ֵ ׂש ִעיר ָּכל ְ ּדרוֹמוֹ ִמן ַה ּ ַמ ֲע ָרב‬
‫ֵ ׂש ִעיר‪ ,‬ו ְִה ּ ְ‪‬כוּ ֵ‪‬צֶ ל ְ ּדרוֹמוֹ ִמן ַה ּ ַמ ֲע ָרב ‪ִ ּ ַ‬מז ְָרח ֶ ּד ֶרךְ יְ צִ ָי‪ָ ‬ן‬
‫רוֹמי‪ַ ‬מ ֲע ָר ִבי‪ִ ,‬מ ּׁ ָשם ָהיוּ‬ ‫‪‬וֹע ְ ּד ִ‬ ‫ִמ ּ ִמ ְצ ַריִ ם ׁ ֶשהוּא ְ ּב ִמ ְק ‪‬‬ ‫מו ׀ וַ ֵּת ׁ ְשב ּו ְב ָק ֵד ׁש ִיָמים ַר ִּבים‪ַ ׁ ְ ּ .‬שע ֶﬠ ְ ׂש ֵרה ׁ ָש‪ֶ ׁ ,ָ‬ש ּ‪ֱֶ ‬א ַמר‪:‬‬ ‫‪ִ ּ ַ‬מז ְָרח‪:‬‬