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Shemos—Shemos 4:25
äë:ã úåîùZúåîù
Shemos—Shemos 4:7–9
25. Tzipporah took a flint-stone þÒ †®í•ÖþÒtÌ®ì·ÔwÌzÔî .í× and when he withdrew it from his bosom, B flš−ÑìÞÑô ·dÖêÌ®BÞiÔî
and cut off her son’s foreskin, dflÖòÐa³¤ÔñÐþÖ¼-³Óê ·³ÒþÐ×ÌzÔî it had become [normal] as his flesh. :B ÞþÖNÐëÌkíÖë£ÖL-íÑpÌíÐî
and threw it at his feet, î−¢ÖñÐèÔþÐñ¼£ÔbÔzÔî 8. “If they do not believe you, C flÖñ eò−¤ÌôÎêÞÔ− êG-óÌê ·íÖ−ÖíÐî.ì
saying, “You are a bridegroom of blood to me.” :−ÞÌñí£ÖzÔêó−§ÌôÖc-öÔ³Îì−«ÌkþÓôêÒ–zÔî and they do not listen to the voice [of proof] ñÒ£šÐñe fl¼ÐôÐLÌ−ê¤GÐî
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA of the first [miraculous] sign; öB ¢LêÌþÖí³Ò¤êÖí
then they will believe the voice [of proof] ñÒ£šÐñ eò− flÌôÍêÞÓíÐî
And wanted to kill him. .B ÞúéÄîÂäLÅwÇáÀéÇå
I.e., the angel 64 [wanted to kill] Moshe ,íÓLôÐñCÖêÐñÔnÔí of the latter [second] sign. :öB ÞþÎìÞÔêÖí³Ò'êÖí
because he did not circumcise his son, Eliezer, ,BòÐaþÓïÓ¼−ÌñÍê³ÓêñÖôêHÓL−ÌõÐñ 9. And if they will not believe eò−”ÌôÎêÞÔ−ê¤G-óÌêí”Ö−ÖíÐî.¬
and because he was negligent 65 ñÑMÔþгÌpÓLñÔ¼Ðî
even these two signs, íÓl †ÑêÖí³B•³ÒêÞÖí−·ÑòÐLÌñ »óÔb
he deserved the punishment of death. .íÖ³−ÌôLÓòB¼ LÔòͼÓò
and they will not listen to your voice, E flÓñÒšÐñ ·öe¼ÐôÐLÌ−ê¥GÐî
The Beraisa taught: [however,] êÖ−ÐòÔz
then you shall take from the water of the river þÒ flêÐ−Ôí−¤Ñô−ÑnÌô ·ÖzÐìÔšÞÖñÐî
Rabbi Yosi said: :−ѽB− −ÌaÔþþÔôÖê
God forbid! [Actually,] he was not negligent, ñÑMÔþгÌò êG ,óBñÖLÐî½Ôì
AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA RASHI é"ùø AAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAAA
but, he thought: ,þÔôÖêêÖlÓê
“If I circumcise him and set out on a journey, ,CÓþÓcÔñêÑ®ÑêÐî ñeôÖê [7] And when he withdrew from his bosom, etc. .BøÞÈNÀáÄkäÈáÈL-äÅpÄäÀå B÷éÅçÞÅîdÈàÄöBiÞÇå [æ]
the child’s life will be in danger for three days. ;ó−ÌôÖ−³ÓLñÐLðÔ¼ šBò−ÌzÔñê−ÌííÖòÖkÔ½ We can derive from this öêÖkÌô
[However,] I might circumcise him and wait three days, ,ó−ÌôÖ−’èíÓíÐLÓêÐî ñeôÖê that [when God reveals] His attribute of goodness íÖëB¬ íÖcÌnÓL
[but,] God has commanded me, −ÌòÔeÌ®í"ÖaÖwÔí it is much faster in coming êÒëÖñ³ÓþÓíÔôÐô
“Go! Return to Egypt.” 66 !óÌ −ÖþЮÌô ëeL CÑñ than [when He reveals] His attribute for punishment, ,³eòÖ¼Ðþet ³ÔcÌnÌô
Then, why was he punished? ?LÔòͼÓòíÖô−ÑòÐtÌôe for in the first instance [when he was struck with tzora’as] íÖòBLêÌþÖë−ÑþÎíÓL
Because his first concern was his lodging. .íÖlÌìÐz öBñÖnÔašÑqԼгÌpÓL−ÌõÐñ it does not state: “from his bosom.” 15 16 :Bš−ÑìÑôþÔôÍêÓòêG
Maseches Nedarim: 67 68 :ó−ÌþÖðÐò³Ó×ÓqÔôÐa [8] Then they will believe eðéÄîÁàÞÆäÀå [ç]
The angel turned into a kind of snake LÖìÖòö−ÌôÐkíÓNμÔòCÖêÐñÔnÔííÖ−ÖíÐî the voice [of proof] of the latter sign. 17 .ïB ÞøÂçÞÇàÈäúÉàÈäìÉ÷Àì
and swallowed him (Moshe) B¼ÐñBëe “Once you tell them, óÓíÖñþÔôêÒzÓLÌô
from his head to his thigh [and spit him out] î−Ö×−ÑþÐ−ðÔ¼Ðî BLêÒþÑô ‘because of you I was struck [with tzora’as] ,−̳−ÌšÖñóÓ×Ðñ−ÌëÐLÌa
and then again swallowed him B¼ÐñBëe þÑïBìÐî for relating slanderous things about you, ,¼ÖþÖí öBLÐñóÓ×−Ññμ−ÌzÐþÔtÌqÓLñÔ¼
from his feet to that place (the membrum). ,óBšÖô B³Bê ðÔ¼Ðî î−ÖñÐèÔþÑô they will believe you, ,CÖñ eò−ÌôÎêÔ−
Zipporah understood íÖþBtÌ®íÖò−ÌëÑí because they have already become experienced in this, CÖ×ÐaeðÐôÖñþÖëÐkÓL
that this was on account of [delaying] the circumcision. :êeí íÖñ−ÌnÔíñ−ÌëÐLÌaÓL that those who conspire to harm them óÓíÖñ¼ÔþÖíÐñö−ÌèÐeÔcÐïÌnÔíÓL
[25] And threw it at his feet. 69 .åéÈìÀâÇøÀìòÇbÇzÇå [äë] are struck with tzora’as, ,ó−̼ÖèÐòÌaó−ÌšBñ
I.e., She threw it at Moshe’s feet 70 :íÓLô ñÓL î−ÖñÐèÔþ−ÑòÐõÌñezÔ×−ÌñÐLÌí such as Pharaoh and Avimelech CÓñÓô−ÌëÎêÔîíÒ¼ÐþÔt öBèÐk
saying, regarding her son— :dÖòÐañÔ¼ .øÆîàÉzÇå [who were struck with tzora’as] on account of Sarah. :íÖþÖNñ−ÌëÐLÌa
“You are a bridegroom of blood to me.” .éÄìäÈzÇàíéÄîÈc-ïÇúÂçéÄk [9] You shall take from the water of the river. .øÉàÀéÇäéÅîéÅnÄîÈzÀçÇ÷ÞÈ ìÀå [è]
He alluded to them that with the first plague íÖòBLêÌþíÖkÔôÐaÓLóÓíÖñïÔôÖþ
64 See Onkelos on ’í eíÑLÐbÐõÌiÔî. 65 I.e., in his obligation of obeying God’s command. Other opinions are that he
He will exact retribution from their deity ,óÖ³eíÖñÍêÑô¼ÔþÐõÌò
wanted to kill the child. See Nedarim 32b. 66 Therefore, Moshe was not remiss in not circumcising Eliezer.
67 Since Moshe was now only a short distance from Egypt, his son would not have been put into danger, even
had Moshe circumcised him and continued his journey. 68 Nedarim 31b, Sh. Rab. 5, 8. 69 There are various 15 Thereby indicating that the tzora’as struck Moshe only after he removed his hand. However, when he was healed
opinions in the Talmud as to whose feet this refers—the child’s, the angel’s, or Moshe’s. 70 Yerushalmi Nedarim it states Bš−ÑìÑô—that the healing took place while the hand was still in his bosom. See Shabbos 97a, and Rashi ibid.
3, 9. 16 Sh. Rab. 3, 13. 17 Why are they more likely to believe the second sign? (S.C.)