## Ramban on Exodus Chapter 2

###### Ramban on Exodus 2:1:1
[Ramban on Exodus 2:1:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:1:1)

**וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי** רַבּוֹתֵינוּ אָמְרוּ שֶׁהָלַךְ אַחַר עֲצַת בִּתּוֹ (סוטה יב:). ור"א אָמַר (אבן עזרא על שמות ב':א') כִּי בְּעָרִים רַבּוֹת הָיוּ יִשְׂרָאֵל יוֹשְׁבִים, וְזֹאת הָאִשָּׁה הָיְתָה בְּעִיר אַחֶרֶת. וּמַה צֹרֶךְ שֶׁיַּזְכִּיר הַכָּתוּב זֶה. וְעַל דַּעְתִּי, בַּעֲבוּר שֶׁלֹּא חָשַׁשׁ לִגְזֵרַת פַּרְעֹה וְלָקַח לוֹ אִשָּׁה לְהוֹלִיד מִמֶּנָּה בָּנִים, אָמַר הַכָּתוּב כֵּן. בַּעֲבוּר כִּי בְּכָל מִזְדָּרֵז לַעֲשׂוֹת עִנְיָן חָדָשׁ יֹאמַר כֵּן, "וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה" (בראשית לה כב), "וַיֵּלֶךְ וַיִּקַּח אֶת גֹּמֶר בַּת דִּבְלָיִם" (הושע א ג), "לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים" (בראשית לז כז), "לְכוּ וְנַכֵּהוּ בַלָּשׁוֹן" (ירמיה יח יח), "לְכוּ נָא וְנִוָּכְחָה" (ישעיה א יח). וְכֵן זֶה נִזְדָּרֵז **וַיִּקַּח אֶת בַּת לֵוִי** וְלֹא הִזְכִּיר הַכָּתוּב שֵׁם הָאִישׁ וְלֹא שֵׁם אִשְׁתּוֹ אֲשֶׁר לָקַח, וְהָיָה זֶה בַּעֲבוּר כִּי יִצְטָרֵךְ לְיַחֲסָם וּלְהַזְכִּיר שְׁמָם מִי אֲבִיהֶם וַאֲבִי אֲבִיהֶם עַד אֶל לֵוִי, וְעַכְשָׁו יִרְצֶה לְקַצֵּר עַד לֶדֶת הַמּוֹשִׁיעַ, וְאַחַר כֵּן (להלן ו יד-כה) יִחֵס גַּם שְׁאָר הַשְּׁבָטִים בַּעֲבוּרוֹ בַּסֵּדֶר הַשֵּׁנִי:
**וְעַל** דֶּרֶךְ הַפְּשָׁט שֶׁהָיָה זֶה תְּחִלַּת הַנִּשּׂוּאִין, אֵין מֻקְדָּם וּמְאֻחָר בַּפָּרָשָׁה, כִּי הָיָה זֶה קֹדֶם גְּזֵרַת פַּרְעֹה, וְיָלְדָה מִרְיָם וְאַהֲרֹן, וְאַחַר כֵּן גָּזַר פַּרְעֹה כָּל הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ, וַתֵּלֶד הַבֵּן הַטּוֹב הַזֶּה וְלֹא הִזְכִּיר הַכָּתוּב לֶדֶת מִרְיָם וְאַהֲרֹן, כִּי לֹא הָיָה בְּלֵדָתָם חִדּוּשׁ דָּבָר. וְעַל דַּעַת רַבּוֹתֵינוּ (סוטה יב:) הֵם לִקּוּחִים שְׁנִיִּים, שֶׁפֵּרַשׁ מִמֶּנָּה מִפְּנֵי גְּזֵרַת פַּרְעֹה וְהֶחֱזִירָהּ בִּנְבוּאַת בִּתּוֹ (עי' שם יג.) וְעָשָׂה בָּהּ מַעֲשֵׂה לִקּוּחִים, הוֹשִׁיבָהּ בְּאַפִּרְיוֹן וּמִרְיָם וְאַהֲרֹן מְרַקְּדִים לִפְנֵיהֶם, בְּשִׂמְחָתָם כִּי עַל יְדֵי זֶה יִגָּאֲלוּ יִשְׂרָאֵל. ואע"פ שֶׁהָיָה אַהֲרֹן קָטָן, נָתַן הַשֵּׁם שִׂמְחָה בְּלִבּוֹ בָּעִנְיָן הַזֶּה, אוֹ מִרְיָם אֲחוֹתוֹ מְלַמַּדְתּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THERE WENT A MAN OF THE HOUSE OF LEVI. Our Rabbis have said⁵¹ that he went after the advice of his daughter.⁵², i.e., “went” after the advice of his daughter and remarried his divorced wife. See also further on in the text for a reference to a prophecy Miriam made at that time. Rabbi Abraham ibn Ezra said that the Israelites dwelled in many cities, and this woman Jochebed lived in another city. [This would explain the term “went” in the above verse, i.e., he *went* to another city for his wife.] But what need is there for Scripture to mention this?
In my opinion Scripture uses the term “went” because this man paid no heed to Pharaoh’s decree and took to himself a woman to beget children. Such is Scripture’s way of speaking of anyone who prompts himself to do something new. Thus: *And Reuben went and lay with Bilhah;*⁵³ *So he went and took Gomer the daughter of Diblaim;*⁵⁴ *Come, and let us sell him to the Ishmaelites;*⁵⁵ *Come, and let us smite him with the tongue;*⁵⁶ *Come now, and let us reason together*.⁵⁷ Similarly this man Amram alerted himself and married a daughter of Levi.
The reason Scripture does not mention the name of the man nor the name of the woman he married is to avoid tracing their genealogy and mentioning who their fathers and their fathers’ fathers were up to Levi. At this point, Scripture desires to shorten the subject until the birth of the redeemer takes place, and after that, in the second *seder*,⁵⁸. (*A seder* is the weekly portion of the Torah read in the synagogue at the Sabbath morning services.) Specifically, Moses’ genealogy is found in *Seder Va’eira*, Chapter 6, Verses 16-20. He traced the genealogy even of other tribes⁵⁹, Verses 14-15). on account of Moses.
In line with the simple meaning of Scripture, i.e., that this was a first marriage [and not a remarriage as stated above], there is no significance in its being mentioned earlier or later in the chapter. This marriage took place before Pharaoh’s decree [that all male Hebrew children be killed], and she gave birth to Miriam and Aaron. After that, Pharaoh decreed, *Every son that is born, ye shall cast into the river*,⁶⁰ and then she gave birth to this goodly son Moses. Scripture did not mention the birth of Miriam and Aaron inasmuch as there was nothing new about them. However, in the opinion of our Rabbis,⁵¹ this was a remarriage, since Amram separated from his wife in consequence of Pharaoh’s decree and then took her back on account of his daughter’s prophecy.⁶¹ He made her a wedding and placed her in the litter, while Miriam and Aaron danced about them in their joy⁶² because through this marriage, Israel would be redeemed [from Egypt]. Even though Aaron was young⁶³ [at that time], G-d put gladness in his heart for this occasion, or possibly his sister Miriam taught him.

footnotes:
⁵¹ Sotah 12a.
⁵² Amram and Jochebed, Moses’ parents, had been married previously. The children of that union were Miriam and Aaron. “When Pharaoh decreed that the male children of the Hebrews be killed, Amram separated from his wife, and his example was followed by all of the Israelites. Miriam then told her father that his decree is worse than that of the king. ‘Pharaoh decreed only against the male children, while you include the girls as well. It is doubtful if the decree of wicked Pharaoh will persist, while you are a righteous man and your enactment will surely be upheld by G-d.’ Upon recognizing the justice of her plea, Amram remarried his wife, and the men who had previously followed his example also remarried” (Sotah 12 b). It is this episode which the verse suggests by saying, And there went a man
⁵³ Genesis 35:22.
⁵⁴ Hosea 1:3. Since she was a harlot, it required self-prompting on his part to perform the novel act of marrying her.
⁵⁵ Genesis 37:27.
⁵⁶ Jeremiah 18:18.
⁵⁷ Isaiah 1:18.
⁵⁸ I.e., in Seder Va’eira
⁵⁹ Reuben and Simeon. (Ibid.
⁶⁰ Above, 1:22.
⁵¹ Sotah 12a.
⁶¹ Miriam prophesied, “My mother is destined to bear a son who will deliver Israel” (Sotah 13 a).
⁶² So clearly stated in Sotah 12a.
⁶³ He could have been no more than two years old since he was but three years older than Moses, and Moses was born after the second marriage.


###### Ramban on Exodus 2:2:1
[Ramban on Exodus 2:2:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:2:1)

**וַתֵּרֶא אֹתוֹ כִּי טוֹב הוּא וַתִּצְפְּנֵהוּ** יָדוּעַ כִּי כָל הַנָּשִׁים אוֹהֲבוֹת אֶת בְּנֵיהֶם, יָפִים וְשֶׁאֵינָם יָפִים, וְכֻלָּנָה תִצְפְּנֶנָּה אוֹתָן בְּכָל יְכָלְתָּן, וְאֵין צֹרֶךְ לַטַּעֲנָה כִּי טוֹב הוּא. אֲבָל פֵּרוּשׁ הַטּוֹבָה הַזֹּאת, שֶׁרָאֲתָה בּוֹ טוֹב מְחֻדָּשׁ וְחָשְׁבָה כִּי יֶאֱרַע בּוֹ נֵס וְיִנָּצֵל, וְלָכֵן נָתְנָה אֶל לִבָּהּ וְחָשְׁבָה מַחֲשָׁבוֹת בְּעִנְיָנוֹ, וְכַאֲשֶׁר רָאֲתָה שֶׁלֹּא יָכְלָה עוֹד לְהַצְפִּינוֹ חָשְׁבָה שֶׁיִּנָּצֵל בְּתַחְבּוּלָה אַחֶרֶת וְעָשְׂתָה לוֹ תֵּבַת גֹּמֶא וַאֲחוֹתוֹ נִצֶּבֶת מֵרָחוֹק שֶׁלֹּא יַכִּירוּ בָּהּ, לָדַעַת **מַה יֵּעָשֶׂה לוֹ** וְכָל זֶה סִיּוּעַ לְדִבְרֵי רַבּוֹתֵינוּ שֶׁדָּרְשׁוּ **כִּי טוֹב הוּא**, שֶׁנִּתְמַלֵּא כָּל הַבַּיִת אוֹרָה (סוטה יב), וּלְמָה שֶׁאָמְרוּ שֶׁהָיְתָה מִרְיָם מִתְנַבֵּאת עֲתִידָה אִמִּי שֶׁתֵּלֵד בֵּן שֶׁמּוֹשִׁיעַ אֶת יִשְׂרָאֵל (שם):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHEN SHE SAW HIM THAT HE WAS GOODLY SHE HID HIM. It is a known fact that all mothers love their children, goodly or ungoodly, and all of them would hide them [from harm] with all their might. There is thus no need for Scripture to explain *that he was goodly*. But the meaning of this goodliness is that she saw in him some unique quality which, in her opinion, foreshadowed that a miracle would happen to him and he would be saved. Therefore she applied herself and thought of ways to save him. When she saw that she could hide him no longer, she thought of saving him by another device. She made him an ark of bulrushes [and put him among the reeds at the side of the river], and his sister placed herself at a distance⁶⁴ — so that the Egyptians would not recognize her — *to know what would be done to him*.⁶⁴ All this is support for the words of our Rabbis who expounded,⁵¹ “*That he was goodly*, namely, that the whole house became filled with light,” and for what the Rabbis have said,⁶¹ i.e., that Miriam prophesied, “Mother is destined to bear a son who will deliver Israel.”

footnotes:
⁶⁴ Verse 4.
⁶⁴ Verse 4.
⁵¹ Sotah 12a.
⁶¹ Miriam prophesied, “My mother is destined to bear a son who will deliver Israel” (Sotah 13 a).


###### Ramban on Exodus 2:5:1
[Ramban on Exodus 2:5:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:5:1)

**לִרְחֹץ עַל הַיְאוֹר** סָרֵס הַמִּקְרָא וְדָרְשֵׁהוּ, וַתֵּרֶד בַּת פַּרְעֹה עַל הַיְאוֹר לִרְחֹץ בּוֹ, לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה. וְאִם כֵּן יִהְיֶה **עַל הַיְאוֹר** כְּמוֹ "אֶל הַיְאוֹר" וְכֵן "וַיֵּלֶךְ אֶלְקָנָה הָרָמָתָה עַל בֵּיתוֹ" (שמואל א ב':י"א), "כֹּה תֹאמְרוּ אִישׁ עַל רֵעֵהוּ וְאִישׁ אֶל אָחִיו" (ירמיה כג לה). וְיִתָּכֵן שֶׁהָיוּ בַּיְאוֹר מַעֲלוֹת, וְהִיא יָרְדָה מֵאַרְמוֹן הַמֶּלֶךְ לִרְחֹץ בַּמַּעֲלָה הָרִאשׁוֹנָה אֲשֶׁר בַּיְאוֹר, לֹא תִּכָּנֵס אֶל שִׁבֹּלֶת הַנָּהָר, וְרָאֲתָה **הַתֵּבָה בְּתוֹךְ הַסּוּף** רָחוֹק מִמֶּנָּה **וַתִּשְׁלַח אֶת אֲמָתָהּ וַתִּקָּחֶהָ** אוֹ הוּא כְּמוֹ לִרְחֹץ בַּיְאוֹר, וְכֵן "וְנָתַתָּ אוֹתָם עַל סַל אֶחָד" (שמות כ"ט:ג'):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TO BATHE ‘AL’ (BY) THE RIVER. “Transpose [the order of the words in] the verse⁶⁵. Rashi explains it to mean: “And the daughter of Pharaoh went down by the river to bathe in it.” and then explain it: the daughter of Pharaoh went down by the river to bathe in it.” Thus the language of Rabbeinu Shlomo [Rashi]. If so, *al haye’or (by* or *upon the river)* is like *el haye’or* (to the river). Similarly, *And Elkanah went to Ramah ‘al beitho’ (upon his house)*⁶⁶ [is like *el beitho* (to his house)]; *Thus shall ye say every one ‘al rei’eihu’ (upon his neighbor) and every one to his brother*⁶⁷ [is like *el rei’eihu* (to his neighbor)].
It is possible that there were steps upon the bank of the river and that she went down from the royal palace to bathe upon the first step by the river, but did not enter into the river’s stream. [In this case, the expression *al haye’or* would be completely understandable, as it would mean that she came down to bathe *“upon* the step near *the river”*], *and* then *she saw the ark among the reeds* far from her and she sent her handmaid to fetch it. It may be that to bathe *‘al haye’or’* is like “to bathe *baye’or* (in the river).” Similarly, *And thou shalt put them ‘al’ one basket*⁶⁸ [is like *b’sal echad* (‘into’ one basket)].

footnotes:
⁶⁵ The order of the Hebrew words is: And the daughter of Pharaoh came down to bathe by the river
⁶⁶ I Samuel 2:11.
⁶⁷ Jeremiah 23:35.
⁶⁸ Further, 29:3.


###### Ramban on Exodus 2:6:1
[Ramban on Exodus 2:6:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:6:1)

**וְהִנֵּה נַעַר בּוֹכֶה** קוֹלוֹ נִשְׁמָע כְּנַעַר, לְשׁוֹן רַבֵּינוּ שְׁלֹמֹה. וּכְבָר דָּחוּ זֶה וְאָמְרוּ אִם כֵּן עָשִׂיתָ לְמֹשֶׁה רַבֵּנוּ בַּעַל מוּם (סוטה יב: שמו"ר א' כ"ח). וְעוֹד, מָה טַעַם שֶׁיַּזְכִּיר הַכָּתוּב עֳבִי קוֹלוֹ. ור"א אָמַר (אבן עזרא על שמות ב':ו') שֶׁהָיוּ אֵיבָרָיו גְּדוֹלִים כְּנַעַר. וְאוּלַי הִזְכִּיר זֶה לְיָפְיוֹ, כִּי בַּעֲבוּר טוּבוֹ וְיָפְיוֹ חָמְלָה עָלָיו, כִּי הִכִּירָה בּוֹ שֶׁנּוֹלַד מִקָּרוֹב וְאֵבָרָיו יָפִים וּמְתֻקָּנִים כְּאִלּוּ הוּא **נַעַר**. וְיוֹתֵר נָכוֹן שֶׁנְּפָרֵשׁ בּוֹ שֶׁהָיָה **בּוֹכֶה** כְּנַעַר בַּחֲרִיצוּת וּזְרִיזוּת, וְלָכֵן חָמְלָה עָלָיו. וְאַגָּדָה **נַעַר בּוֹכֶה**, יֶלֶד הָיָה וּמִנְהָגוֹ כְּנַעַר, בָּא גַּבְרִיאֵל וְהִכָּהוּ לְמֹשֶׁה כְּדֵי שֶׁיִּבְכֶּה וְתִתְמַלֵּא עָלָיו רַחֲמִים (שמו"ר א כח):
**וְעַל** דַּעְתִּי אֵין צֹרֶךְ לְכָל זֶה, כִּי הַיֶּלֶד מִיּוֹם הִוָּלְדוֹ יִקָּרֵא נַעַר, כְּמוֹ שֶׁנֶּאֱמַר "מַה נַּעֲשֶׂה לַנַּעַר הַיּוּלָּד" (שופטים יג ח), וְכֵן "וַיְבַקֵּשׁ דָּוִד אֶת הָאֱלֹהִים בְּעַד הַנָּעַר" (שמואל ב י"ב:ט"ז). וְיִקָּרֵא יֶלֶד וְהוּא גָּדוֹל, כְּמוֹ שֶׁנֶּאֱמַר בְּיִשְׁמָעֵאל (בראשית כא טו), וְכֵן "וְהַנַּעַר נָעַר" (שמואל א א':כ"ד), רוֹצֶה לוֹמַר שֶׁהוּא יֶלֶד קָטָן בֶּן כ"ד חֳדָשִׁים. כִּי כַּאֲשֶׁר נִגְמַל מֵחָלָב מִיָּד הֶעֱלַתְהוּ, כְּדִכְתִיב (שם שם כ"ג כ"ד) "וַתֵּינֶק אֶת בְּנָהּ עַד גָּמְלָהּ אֹתוֹ וַתַּעֲלֵהוּ עִמָּהּ כַּאֲשֶׁר גְּמָלַתּוּ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND BEHOLD IT WAS A WEEPING LAD. “His voice sounded like that of a grown lad.”⁶⁹. Hence, in accordance with Rabbi Yehudah’s opinion in Sotah 12 b, Rashi construed that he was a child with the voice of a young lad. Thus the language of Rabbeinu Shlomo. Now the Rabbis have already rejected this opinion, saying,⁷⁰). “If so, you have made Moses our teacher appear as having a blemish [and being unfit for Levitical service in the Tabernacle].”⁷¹ Besides, what reason is there for Scripture to mention his unnatural voice?
And Rabbi Abraham ibn Ezra said that his limbs were developed as that of a young lad. Perhaps Scripture mentioned this in order to denote the child’s beauty. It was due to his exquisite beautiful appearance that she [the princess] had compassion for him since she recognized that he had been recently born and yet his limbs were well-developed like those of a lad.
A more correct interpretation is that his was a strong and unrelenting cry like that of a lad, and therefore she had compassion for him. A homiletic exposition has it:⁷² “*A weeping lad*. He was a child whose behavior was that of a lad [who is not prone to crying]. At that moment, the angel Gabriel came and struck him so that he would cry and she would be compassionate towards him.”
In my opinion there is no need for all this. From the day of his birth, a child is called *na’ar* (lad) [in Scripture], as it is said, *What shall we do ‘lana’ar’ (to the lad) that shall be born?*⁷³ Similarly, *And David besought G-d for ‘hana’ar’ (the lad)*.⁷⁴ Conversely, Scripture calls a grown lad *yeled* (child), as it is said in the case of Ishmael.⁷⁵ (Genesis 21:15). At that time, Ishmael was seventeen years old. (See Ramban, Vol. I, p. 270, and Note 329, *ibid.*). Yet he is called *yeled*. Similarly, *‘v’hana’ar na’ar’ (and the lad was young)*,⁷⁶. meaning that he [Samuel] was a young child of twenty-four months. As soon as she [his mother, Hannah] had weaned him, she brought him up to Shiloh, as it is written, *And she gave her son suck until she weaned him. And when she had weaned him, she took him up with her*.⁷⁷, Verses 23-24.

footnotes:
⁶⁹ This interpretation is based on the change of reference to Moses within the same verse: And she opened it, and saw it, even ‘hayeled’ (the child), and behold it was a weeping ‘na’ar’ (a young lad)
⁷⁰ This is the opinion of Rabbi Nechemya (ibid.
⁷¹ Part of the Levitical services in the Tabernacle — and later in the Sanctuary in Jerusalem — consisted of the chanting of the services. A Levite who had no sweetness of voice was disqualified for this service. (See Maimonides’ The Commandments, Vol. I, pp. 32-3, Soncino.) Now if as an infant, Moses, who was a Levite, already had a voice like that of a young lad, as he grew older his voice must have thickened. After the building of the Tabernacle when he was past eighty, his voice naturally could no longer be a singer’s voice, as it would have been greatly out of proportion to his age.
⁷² Shemoth Rabbah 1:28.
⁷³ Judges 13:8.
⁷⁴ II Samuel 12:16. The subject there is a child, not a grown lad.
⁷⁵ And she cast ‘hayeled’ (the child)
⁷⁶ I Samuel 1:24. That Samuel was but a child at that time is explained by Ramban in the text, and yet Scripture refers to him as a na’ar
⁷⁷ Ibid.


###### Ramban on Exodus 2:6:2
[Ramban on Exodus 2:6:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:6:2)

**וַתֹּאמֶר מִיַּלְדֵי הָעִבְרִים זֶה** נָתְנָה אֶל לִבָּהּ הַמַּעֲשֶׂה כַּאֲשֶׁר הָיָה, כִּי אָמְרָה לְבַעֲבוּר הַצִּיל אוֹתוֹ אוֹ שֶׁלֹּא יִרְאוּ בְּמוֹת הַיֶּלֶד שָׂמוּהוּ שָׁם, וְאִישׁ מִצְרִי לָמָּה יַעֲשֶׂה כֵן. וְיֵשׁ אוֹמְרִים שֶׁרָאַתְהוּ נִמּוֹל (סוטה יב. שמו"ר א כט). וְאִם כֵּן הֵסִירָה בְּגָדָיו וּבָדְקָה בּוֹ. וְאֵין צֹרֶךְ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SHE SAID, THIS IS ONE OF THE HEBREWS’ CHILDREN. [She came to this conclusion because] contemplating what happened, she said [that his mother had done it] in order to save him or that she had placed him there so that she might not look upon the death of her child, and why should an Egyptian do that? Some Rabbis say⁷⁸ that [she knew he was a Hebrew because] she saw that he was circumcised. If so, [we must assume that] she removed his clothes and examined him. But there is no need for this.⁷⁹

footnotes:
⁷⁸ This opinion, found in Sotah 12 a and in Shemoth Rabbah 1:29, is ascribed to Rabbi Yosei the son of Rabbi Chanina.
⁷⁹ Ramban’s intent seems to be that since Pharaoh’s decree to cast the male children into the river applied only to Hebrew children — as the simple meaning of Scripture indicates — there was no need for the princess to seek to establish his identity. There is, however, a Midrashic tradition mentioned in Rashi (above, 1:22) that for one day the aforesaid decree applied to all children. The astrologers had said to the king, “Today the deliverer of the Hebrews has been born, and we do not know whether he is born of an Egyptian father or of an Israelite.” Therefore the decree on that day applied to all children. In accordance with that opinion, it is logical to assume that she examined the child, and only then did she come to the conclusion that he was a Hebrew. This is the basis of the opinion of Rabbi Yosei the son of Rabbi Chanina (see preceding Note), i.e., that she knew he was a Hebrew because she saw that he was circumcised.


###### Ramban on Exodus 2:11:1
[Ramban on Exodus 2:11:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:11:1)

**וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו** שֶׁגָּדַל וְהָיָה לְאִישׁ, כִּי מִתְּחִלָּה אָמַר "וַיִּגְדַּל הַיֶּלֶד" (שמות ב':י'), שֶׁגָּדַל עַד שֶׁלֹּא הָיָה צָרִיךְ לְגָמְלָה אוֹתוֹ, וְאָז הֱבִיאַתְהוּ לְבַת פַּרְעֹה וַיְהִי לָהּ לְבֵן כִּי לִפְנֵי מְלָכִים יִתְיַצָּב, וְאַחֲרֵי כֵן גָּדַל וַיְהִי לְאִישׁ דַּעַת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHEN MOSES WAS GROWN UP HE WENT OUT UNTO HIS BRETHREN. This is to be understood that he grew to manhood. It has already been said, *And the child grew*,⁸⁰ which means that it was no longer necessary to wean him, and then the mother⁸¹, etc. *brought him to Pharaoh’s daughter, and he became her son*,⁸⁰ for he was to stand in the presence of kings.⁸² After that, he grew to manhood in maturity of mind.

footnotes:
⁸⁰ Verse 10.
⁸¹ Verses 8-9: And the maiden went and called the mother of the child
⁸⁰ Verse 10.
⁸² See Proverbs 22:29.


###### Ramban on Exodus 2:11:2
[Ramban on Exodus 2:11:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:11:2)

וְטַעַם **וַיֵּצֵא אֶל אֶחָיו** כִּי הִגִּידוּ לוֹ אֲשֶׁר הוּא יְהוּדִי, וְהָיָה חָפֵץ לִרְאוֹתָם בַּעֲבוּר שֶׁהֵם אֶחָיו. וְהִנֵּה נִסְתַּכֵּל בְּסִבְלֹתָם וַעֲמָלָם וְלֹא יָכוֹל לִסְבֹּל, וְלָכֵן הָרַג הַמִּצְרִי הַמַּכֶּה הַנִּלְחָץ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE WENT OUT UNTO HIS BRETHREN. This indicates that they told him he was a Jew,⁸³ and he desired to see them because they were his brethren. Now he looked on their burdens and toils and could not bear [the sight of his people enslaved]. This was why he killed the Egyptian who was smiting the oppressed Hebrew.

footnotes:
⁸³ See Esther 3:4.


###### Ramban on Exodus 2:14:1
[Ramban on Exodus 2:14:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:14:1)

**הַלְהָרְגֵנִי אַתָּה אוֹמֵר** מִכָּאן אָנוּ לוֹמְדִים שֶׁהֲרָגוֹ בַּשֵּׁם הַמְּפֹרָשׁ, לְשׁוֹן רַשִׁ"י (רש"י על שמות ב':י"ד), וּמִדְרַשׁ רַבּוֹתֵינוּ הוּא (שמו"ר א לה). וַאֲנִי תָּמֵהַּ, אִם כֵּן מִי הִגִּיד לָרָשָׁע כִּי מֹשֶׁה הֲרָגוֹ. אוּלַי סָמַךְ יָדוֹ עָלָיו וַיְקַלְּלֵהוּ בְּשֵׁם ה', וְזֶהוּ "וַיַּךְ". אוֹ מִפְּנֵי שֶׁנָּפַל מֵת לְפָנָיו פָּחַד מֹשֶׁה שֶׁיַּעֲלִילוּ עָלָיו וּקְבָרוֹ בַּחוֹל, וְרָאָה אוֹתוֹ עוֹשֶׂה כֵן, וְיָדַע שֶׁהוּא הַגּוֹרֵם, אוֹ חָשַׁב שֶׁהֲרָגוֹ בַּחֶרֶב כִּי לֹא רָאָה רַק הַקְּבוּרָה. וְעַל דֶּרֶךְ הַפְּשָׁט אוֹמְרִים (המפרשים, ראב"ע כאן והרד"ק בספר השרשים שרש אמר) כִּי **אַתָּה אוֹמֵר** פֵּרוּשׁוֹ חוֹשֵׁב, כִּי מָצִינוּ אֲמִירָה עַל מַחְשֶׁבֶת הַלֵּב, "אָמַרְתִּי אֲנִי בְּלִבִּי" (קהלת ב א), "אָמַרְתִּי טוֹב מִמֶּנּוּ הַנָּפֶל" (שם ו ג). וְאֵין בְּכָאן צֹרֶךְ לָזֶה, כִּי אָמַר **מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ**, אִם בַּעֲבוּר שֶׁאַתָּה חָפֵץ לְהָרְגֵנִי **כַּאֲשֶׁר הָרַגְתָּ הַמִּצְרִי** אַתָּה מוֹכִיחַ אוֹתִי וְאוֹמֵר "לָמָּה תַכֶּה רֵעֶךָ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WILT THOU SPEAK TO KILL ME? “From here we learn that Moses had killed the Egyptian by merely pronouncing the Tetragrammaton.”⁸⁴ or *Shem Hamyuchad*) is the Proper Name of G-d. It consists of four Hebrew letters, the utterance of which is now forbidden. It is translated here as the Eternal. By pronouncing this Name, Moses needed no weapon to accomplish his purpose of bringing about the deserved death of the Egyptian. Thus the language of Rashi, and it is also a Midrash of our Rabbis.⁸⁵
But I wonder. If so, who told *the wicked one*⁸⁶ [Moses] *said to the wicked one, ‘Why do you smite thy fellow?’* that Moses killed him? Perhaps Moses placed his hands upon the Egyptian and cursed him in the Name of G-d,⁸⁷ [and the Hebrew who was now quarrelling with Moses saw him doing that]. This would explain the term *vayach (‘and he smote’ the Egyptian)*.⁸⁸ (II Kings 19:35). Now just as in that case *vayach* does not signify a physical act of striking by hand but rather the inflicting of defeat by supernatural power, so also here in the case of Moses. (Bachya.) It may be that because the Egyptian had fallen dead before him [after he had pronounced the Tetragrammaton over him], Moses feared that they may report him and so he buried the Egyptian in the sand. The Hebrew who saw him doing that reckoned that Moses had caused [the Egyptian’s death somehow, even though he did not know that he had killed him by pronouncing the Tetragrammaton]. Perhaps he thought Moses had killed him by the sword, as he saw only the burial.
In line with the plain meaning of Scripture, scholars say⁸⁹. that the expression, *wilt thou ‘omer’ (speak)*, means “think,” since we find *amirah* (speaking) referring to the thought of the heart. *I said in my heart;*⁹⁰ *I say, that an untimely birth is better than he*.⁹¹, 6:3. It is obvious that Ramban’s intent in selecting these two verses from the Book of Ecclesiastes is to show that the term *amirah* (saying) as such is equivalent to *amirah b’leiv* (speaking in one’s heart). Hence the Book of Ecclesiastes uses them interchangeably. But here there is no need for this, for [the intent of the Hebrew’s words to Moses] is as follows: *“Who made thee a ruler and a judge over us?* Is it because thou dost desire to kill me *as thou didst kill the Egyptian* that thou reprovest me and sayest, *‘Why smitest thou thy fellow?’”*⁹² alludes to that which Moses had said in Verse 13: *Why smitest thou thy fellow?* The Hebrew thus said to Moses: “Is it because you desire to kill me as you killed the Egyptian that you reproved me by saying, ‘Why do you smite your fellow?’”

footnotes:
⁸⁴ The Tetragrammaton (Shem Hamphorash
⁸⁵ Shemoth Rabbah 1:35.
⁸⁶ “The wicked one” — so called by the Torah in Verse 13: and he
⁸⁷ See II Kings 2:24.
⁸⁸ A similar use of the term is found in the case of the Assyrian army that was smitten outside Jerusalem by the angel of G-d. It says there, And it came to pass that night, that the angel of the Eternal went forth ‘vayach’ (and smote) in the camp of the Assyrians
⁸⁹ Ibn Ezra in his commentary here, and R’dak in his Book of Roots, under the root amar
⁹⁰ Ecclesiastes 2:1.
⁹¹ Ibid.
⁹² In other words, Ramban is saying that the expression atah omer (thou sayest)


###### Ramban on Exodus 2:16:1
[Ramban on Exodus 2:16:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:16:1)

**וּלְכֹהֵן מִדְיָן שֶׁבַע בָּנוֹת** לֹא יַזְכִּיר הַכָּתוּב שְׁמוֹ, כִּי אֵינֶנּוּ יָדוּעַ רַק מִן הַכִּנּוּי שֶׁהוּא נִכְבָּד בִּכְהֻנָּתוֹ. וְהוּא יִתְרוֹ, כִּי אַחֲרֵי הִתְחַתֵּן בְּמֹשֶׁה כָּתוּב "וַיָּשָׁב אֶל יֶתֶר חֹתְנוֹ" (שמות ד':י"ח), וְשָׁם כָּתוּב "וַיֹּאמֶר יִתְרוֹ לְמֹשֶׁה לֵךְ לְשָׁלוֹם", כְּמוֹ אֵלִיָּה (מלכים ב א':ג') וְאֵלִיָּהוּ (שם א יז א), יִרְמְיָה (ירמיה כז א) וְיִרְמְיָהוּ (שם א א). וְאַחֲרֵי שֶׁנִּתְגַּיֵּר נִקְרָא חֹבָב, דִּכְתִיב "מִבְּנֵי חֹבָב חֹתֵן מֹשֶׁה" (שופטים ד יא), כִּי דֶּרֶךְ כָּל הַמִּתְיַהֲדִים לִקְרֹא לָהֶם שֵׁם אַחֵר בְּיִשְׂרָאֵל. וְהוּא בֶּן רְעוּאֵל, דִּכְתִיב "וַיֹּאמֶר מֹשֶׁה לְחֹבָב בֶּן רְעוּאֵל הַמִּדְיָנִי" (במדבר י כט). וּמַה שֶׁאָמַר בְּכָאן (שמות ב':י"ח) "וַתָּבֹאנָה אֶל רְעוּאֵל אֲבִיהֶן", הוּא אֲבִי אֲבִיהֶן, כְּמוֹ "אֱלֹהֵי אָבִי אַבְרָהָם" (בראשית לב י), "נְבוּכַדְנֶצַּר אֲבוּהִי" (דניאל ה ב), וְכֵן "הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר" (בראשית כט ה), וְכֵן "וּמְפִיבֹשֶׁת בֶּן שָׁאוּל" (שמואל ב י"ט:כ"ה), וְרַבִּים כֵּן. וְהָיָה זֶה, כִּי הַכֹּהֵן לֹא יִמָּצֵא בַּבַּיִת, כִּי הָיָה נִטְרָד בְּכִהוּנוֹ בְּבֵית אֱלֹהָיו, וַתָּבֹאנָה אֶל הַזָּקֵן. וְיִתָּכֵן כִּי "וַיּוֹאֶל מֹשֶׁה לָשֶׁבֶת אֶת הָאִישׁ" (להלן פסוק כ"א) הוּא הַכֹּהֵן הַנִּזְכָּר לְמַעְלָה, כִּי הוּא שֶׁנָּתַן לוֹ צִפּוֹרָה בִּתּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
NOW THE PRIEST OF MIDIAN HAD SEVEN DAUGHTERS. Scripture does not mention him by name for he is not known [to the reader], but rather epithetically mentions that he was the honored one in his priesthood. This was Jethro, for after he became related to Moses it is written, *And Moses went and returned to Jether his father-in-law*,⁹³ and there it is written, *And Jethro said to Moses: Go in peace*.⁹³ [This proves that Jether and Jethro are the same person], just as Eliyah and Eliyahu,⁹⁴ Yirmiyah and Yirmiyahu.⁹⁵, 1:1). After he became a proselyte to Judaism, he was called Hobab, as it is written, *from the children of Hobab the father-in-law of Moses*,⁹⁶ for it is the way of all who become converts to Judaism that they be called another name in Israel. And he [Jethro or Hobab] was the son of Reuel, for it is written, *And Moses said unto Hobab, the son of Reuel the Midianite*.⁹⁷ The verse here stating, *And they came to Reuel their father*,⁹⁸ means “their father’s father,” just as [Jacob had said], *O G-d of my father Abraham*,⁹⁹ [and Abraham was his father’s father], and [when speaking of Belshazzar, king of Babylon, Scripture says], *Nebuchadnezzar his father*,¹⁰⁰ [while he was his father’s father].¹⁰¹ Similarly: *Know ye Laban the son of Nahor?*¹⁰², 24:29), and of Rebekah it is written that her father was Bethuel (*ibid.*, Verse 15). Bethuel’s father was Nahor (*ibid.*, 22:20-22). Yet Jacob asked, *Know ye Laban the son of Nahor?* It is because a grandfather is called “father.” *And Mephibosheth the son of Saul*.¹⁰³, 4:4), who was the son of Saul. There are many other such verses.
[Jethro’s daughters came and told Reuel their grandfather of how Moses came to their aid — as is related in Verses 18-19 — and did not tell Jethro] because the priest was not found in the house since he was preoccupied with the ministry in his temple, and so they came to the grandfather. It is possible that the verse, *And Moses was content to dwell with the man*,¹⁰⁴ refers to the priest mentioned above [in Verse 16 — namely, Jethro]¹⁰⁵ (Verse 21) refers to Reuel, and it was Reuel who gave Moses Zipporah his granddaughter as a wife. But, continues Ramban, it is possible that “the man” in Verse 21 refers back to “the priest” in Verse 16, and so it was Jethro who gave Moses his daughter in marriage. — for it was he who gave Moses Zipporah his daughter.

footnotes:
⁹³ Further, 4:18.
⁹³ Further, 4:18.
⁹⁴ Eliyah (II Kings 1:3), Eliyahu (I Kings 17:1).
⁹⁵ Yirmiyah (Jeremiah 27:1), Yirmiyahu (ibid.
⁹⁶ Judges 4:11.
⁹⁷ Numbers 10:29.
⁹⁸ Verse 18.
⁹⁹ Genesis 32:10.
¹⁰⁰ Daniel 5:2.
¹⁰¹ Evil-merodach, king of Babylon, ruled after Nebuchadnezzar (see II Kings 25:27), and he was followed by Belshazzar (see Megillah 11a). Nebuchadnezzar was thus Belshazzar’s grandfather, and yet Scripture (Daniel 5:2) speaks of him as his father.
¹⁰² Genesis 29:5. But Laban was really the son of Bethuel, for he was the brother of Rebekah (ibid.
¹⁰³ II Samuel 19:25. Mephibosheth was the son of Jonathan (ibid.
¹⁰⁴ Verse 21.
¹⁰⁵ The intent of Ramban’s words is as follows: According to the above-mentioned interpretation that Jethro was not to be found in his home and that consequently his daughters told Reuel, his father, what had happened (as stated in Verses 18-20), it should follow that the expression, And Moses was content to dwell with ‘the man’


###### Ramban on Exodus 2:16:2
[Ramban on Exodus 2:16:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:16:2)

**וַתָּבֹאנָה וַתִּדְלֶנָה** כִּי הָיוּ הָרוֹעִים בְּכָל הַיָּמִים בָּאִים וּמְמַלְאִים הָרְהָטִים וּמַשְׁקִים צֹאנָם בַּתְּחִלָּה, וְאַחֲרֵי כֵן הָיוּ הַנָּשִׁים הָאֵלֶּה מַשְׁקוֹת שֶׁלָּהֶן, וְאֵרַע כִּי הַיּוֹם הַזֶּה קָדְמוּ הַנָּשִׁים **וַתָּבֹאנָה וַתִּדְלֶנָה**, כִּי הָיוּ חוֹשְׁבוֹת לְהַשְׁקוֹת צֹאנָם בַּתְּחִלָּה טֶרֶם בֹּא הָרוֹעִים, וְהִנֵּה בָּאוּ **הָרוֹעִים וַיְגָרְשׁוּם** מִן הָרְהָטִים לְהַשְׁקוֹת הֵם תְּחִלָּה כְּמִנְהָגָם בְּכָל הַיָּמִים, וּמֹשֶׁה חָרָה לוֹ עַל הֶחָמָס וְהִצִּילָן כִּי כֵּיוָן שֶׁהֵן מִלְּאוּ הָרְהָטִים הֲרֵי הַמַּיִם שֶׁלָּהֶן, **וְגַם דָּלֹה דָלָה** לָהֶם כִּי לֹא הִסְפִּיקוּ הָרְהָטִים לְכָל צֹאנָן, וְזֶה טַעַם **מַדּוּעַ מִהַרְתֶּן בֹּא הַיּוֹם** וְאָמְרוּ **אִישׁ מִצְרִי הִצִּילָנוּ מִיַּד הָרֹעִים**, שֶׁמְּגָרְשִׁים אוֹתָנוּ בְּכָל יוֹם תָּמִיד בְּבֹאֵנוּ לָרְהָטִים בַּתְּחִלָּה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY CAME AND DREW WATER. Every day, the practice was that the shepherds drew water, filled the troughs and watered their flocks first, and then these women watered their flocks. It happened that on this day, the women preceded the men *and they came and drew water*, thinking to water their flocks before the shepherds came. But then *came the shepherds and drove them away*¹⁰⁶ from the troughs, insisting on watering their own flocks first as they had always done. Moses’ anger was aroused because of this injustice, and he saved them, for since they had filled the troughs, the water belonged to them. Moreover, he drew water for them¹⁰⁷ as the troughs did not suffice for all their flocks. This is the purport of the question, *How is it that ye are come so soon today?*¹⁰⁸ [which Reuel their grandfather asked them]. And they answered, *An Egyptian delivered us out of the hand of the shepherds*,¹⁰⁷ meaning that “they had always driven us away when we came to the troughs first.”

footnotes:
¹⁰⁶ Verse 17.
¹⁰⁷ Verse 19.
¹⁰⁸ Verse 18.
¹⁰⁷ Verse 19.


###### Ramban on Exodus 2:23:1
[Ramban on Exodus 2:23:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:23:1)

**וַיְהִי בַיָּמִים הָרַבִּים הָהֵם** לֹא יֹאמַר "בַּיָּמִים הָהֵם" וּ"בַיּוֹם הַהוּא" רַק עַל הַזְּמַן הָעוֹמֵד אֲשֶׁר יַזְכִּיר הַמְאֹרָע בּוֹ, אֲבָל לְאַחַר הָעֵת יֹאמַר "וַיְהִי אַחֲרֵי כֵן". וְהָרָאוּי בְּכָאן שֶׁיֹּאמַר וַיְהִי אַחֲרֵי יָמִים רַבִּים וַיָּמָת מֶלֶךְ מִצְרַיִם. עַל כֵּן אָמְרוּ רַבּוֹתֵינוּ (שמו"ר א מא) כִּי לְפִי שֶׁהָיוּ יָמִים שֶׁל צַעַר קוֹרֵא אוֹתָם רַבִּים, וְיִרְמֹז לַזְּמַן הַהֹוֶה. וְכֵן אָמְרוּ (שם א לב) בַּפָּסוּק שֶׁאָמַר לְמַעְלָה "וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה" (שמות ב':י"א), שֶׁהָיָה גָּדֵל שֶׁלֹּא כְּדֶרֶךְ הָעוֹלָם, כְּלוֹמַר בִּזְמַן אֶחָד בִּמְהֵרָה. וּמִכָּל מָקוֹם בַּיָּמִים הָהֵם מִיּוֹם שֶׁמֵּת מֶלֶךְ מִצְרַיִם וַיִּצְעֲקוּ בְּנֵי יִשְׂרָאֵל **וַתַּעַל שַׁוְעָתָם אֶל הָאֱלֹהִים**, יָמִים מְעַטִּים הָיוּ, אֲבָל נְפָרֵשׁ כִּי יֹאמַר בַּיָּמִים הָהֵם, יְמֵי הָעִנּוּי וְהָעֲבוֹדָה הַקָּשָׁה, שֶׁהָיוּ יָמִים רַבִּים מְאֹד, כִּי אָרַךְ הַגָּלוּת מְאֹד, וְהָיָה זֶה שֶׁצָּעֲקוּ **וַתַּעַל שַׁוְעָתָם** וְכֵן "וַיְהִי יָמִים רַבִּים וּדְבַר ה' הָיָה אֶל אֵלִיָּהוּ בַּשָּׁנָה הַשְּׁלִישִׁית" (מלכים א י"ח:א'), שֶׁהָיוּ יָמִים רַבִּים וְאֵרַע בָּהֶם זֶה:
וּלְפִי דַּעְתִּי, כִּי טַעַם הַכָּתוּב הַזֶּה יִרְמֹז עַל הַיָּמִים שֶׁהָיָה מֹשֶׁה בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, כִּי בֶּאֱמֶת בִּנְעוּרָיו בָּרַח, שֶׁהַכָּתוּב אָמַר "וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו", שֶׁהָיָה זֶה מִיָּד כַּאֲשֶׁר גָּדַל וְעָמַד עַל דַּעְתּוֹ, וְהִגִּידוּ לוֹ כִּי הוּא יְהוּדִי, וְנִכְסַף לִרְאוֹת סִבְלוֹת אֶחָיו וַעֲמָלָם וְלַחֲצָם, וּבַיּוֹם הַהוּא שֶׁיָּצָא הִכָּה אֶת הַמִּצְרִי, וּבַיּוֹם הַשֵּׁנִי הִלְשִׁינוּ עָלָיו וּבָרַח הִנֵּה הָיָה כְּבֶן שְׁתֵּים עֶשְׂרֵה שָׁנָה, כַּאֲשֶׁר הִזְכִּירוּ רַבּוֹתֵינוּ (שמו"ר ה, ב), וְעַל כָּל פָּנִים לֹא הִגִּיעַ לְעֶשְׂרִים, וּבְעָמְדוֹ לִפְנֵי פַּרְעֹה הָיָה בֶּן שְׁמֹנִים, אִם כֵּן עָמַד כְּמוֹ שִׁשִּׁים שָׁנָה בּוֹרֵחַ מִלִּפְנֵי פַּרְעֹה:
וְהַקָּרוֹב כִּי בְּסוֹף הַזְּמַן בָּא לְמִדְיָן וְנָשָׂא צִפּוֹרָה, כִּי כְּשֶׁהָיָה לוֹ הַדִּבּוּר הַזֶּה עֲדַיִן לֹא הוֹלִיד מִמֶּנָּה רַק בְּנוֹ הַבְּכוֹר גֵּרְשֹׁם, אֲבָל לֹא הִזְכִּיר הַכָּתוּב בִּבְרִיחָתוֹ (שמות ב':ט"ו) רַק "וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר", כִּי לֹא נִתְחַדֵּשׁ בַּיָּמִים הָאֲחֵרִים עִנְיָן שֶׁיִּצְטָרֵךְ הַכָּתוּב לְסַפְּרוֹ, וְכֵן הַדָּבָר, כִּי הַבּוֹרֵחַ מִן הַמַּלְכוּת לֹא יִתְעַכֵּב בְּעִיר מוֹשָׁב וְקָרוֹב לוֹ, אֲבָל יִבְרַח מִמָּקוֹם לְמָקוֹם אֶל אֶרֶץ מֶרְחַקִּים: וְהִנֵּה עָמַד יָמִים רַבִּים מִתְחַבֵּא וּמִתְנַכֵּר מִגּוֹי אֶל גּוֹי וּמִמַּמְלָכָה אֶל עַם אַחֵר, וּבְסוֹף הַזְּמַן בָּא לְמִדְיָן וְנִתְעַכֵּב שָׁם, וְזֶה טַעַם "וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן", כִּי רָאוּי הָיָה שֶׁיֹּאמַר "וַיֵּלֶךְ אֶל אֶרֶץ מִדְיָן", אֲבָל רָמַז שֶׁלֹּא יָשַׁב בְּעִיר עַד בַּסּוֹף שֶׁבָּא אֶל אֶרֶץ מִדְיָן וְשָׁם יָשַׁב:
וּמִפְּנֵי שֶׁהִזְכִּיר הַכָּתוּב בְּרִיחָתוֹ מִפְּנֵי פַּרְעֹה וְשִׁבְתּוֹ בְּמִדְיָן, וּבָא לְהַזְכִּיר מִיָּד שֶׁהוּשַׁב לְמִצְרַיִם בְּמִצְוָתוֹ שֶׁל הקב"ה, וְהָיָה נִרְאֶה שֶׁהָיוּ כָּל הַמַּעֲשִׂים הָאֵלֶּה הַנִּזְכָּרִים נַעֲשִׂים מִיָּד, וּתְכוּפִים זֶה לָזֶה בְּשָׁנָה אַחַת, בָּא הַכָּתוּב לִרְמֹז לָנוּ הָעִנְיָן כַּאֲשֶׁר הָיָה, וְאָמַר **וַיְהִי בַיָּמִים הָרַבִּים הָהֵם**, שֶׁהָיָה מֹשֶׁה בּוֹרֵחַ מִפְּנֵי פַּרְעֹה וְעוֹמֵד בְּמִדְיָן מֵהֶם, וּמֵת בַּיָּמִים הָהֵם בְּסוֹפָם מֶלֶךְ מִצְרַיִם, וְהָיָה לְמֹשֶׁה גִּלּוּי הַשְּׁכִינָה בְּעִנְיָן זֶה, וְהוּשַׁב לְמִצְרַיִם וּגְאָלָם, וְעַל כֵּן לֹא אָמַר "וַיְהִי אַחֲרֵי יָמִים רַבִּים", כִּי הָיָה מַשְׁמָעוֹ מִשֶּׁבֶת מֹשֶׁה בְּמִדְיָן, וְלֹא הָיוּ הַיָּמִים הָרַבִּים הָהֵם רַק לְכָל הַמְסֻפָּר לְמַעְלָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT CAME TO PASS IN THE COURSE OF THOSE MANY DAYS. Scripture uses the expression “in those days” or “on that day” only when alluding to a brief current event, but of a past event it says, *and it came to pass afterward*.¹⁰⁹ In that case then, it should have said here, “and it came to pass afterward that the king of Egypt died.” It is for this reason that our Rabbis have said¹¹⁰ that because they were days of suffering [for Israel], Scripture calls them “many” although alluding to a brief current event.¹¹¹ — instead of saying “in those days.” To a suffering people — as Israel was at that time — even a brief period appeared as a long one. So also have the Rabbis said¹¹² in connection with the above-mentioned verse, *And it came to pass in those days when Moses was grown up*,¹¹³ that his growth was unnatural, meaning, sudden and fast.¹¹⁴ alludes to a brief current event. Hence when it says in the case of Moses’ growth, *and it was in those days and Moses was grown up*, the Rabbis interpreted it to mean that his growth was brief and sudden. Under all circumstances, the period [covered in the verses], *and the king of Egypt died*, and the children of Israel cried out *and their cry came up unto G-d*, was [altogether] a brief period of time.
However, we might also explain that *in the course of those many days* refers to the days of suffering and hard labor which were exceedingly many, as the exile became very prolonged. It was this [long period of suffering and hard labor] which caused them to cry out, *and their cry came up unto G-d*. Similarly, the verse, *And it came to pass after many days, the word of the Eternal came to Elijah, in the third year*,¹¹⁵ means that there were many days [of famine] and afterwards this event, [related there in the Book of Kings], occurred.
In my opinion, the purport of this verse, [*And it came to pass in the course of those many days*], is to allude to those days when Moses was a fugitive from Pharaoh. Indeed he was but a youth when he fled, as the verse said, *And when Moses was grown up he went out unto his brethren*,¹¹³ suggesting that immediately when he grew up and became self-conscious and they told him that he was a Jew, he longed to see the burdens, toils and oppressions of his brethren. On that [first] day on which he went out, he smote the Egyptian, and on the second day, they denounced him [to the authorities] and he fled. He was thus at that time approximately twelve years of age, as our Sages have mentioned,¹¹⁶ and at any rate not twenty,¹¹⁷, 1:32. and when he stood before Pharaoh he was eighty years old.¹¹⁸ In that case, he was a fugitive from Pharaoh for about sixty years, [and it is with reference to those sixty years that Scripture speaks of *those ‘many’ days*].
It is likely that at the end of that period, Moses came to Midian and married Zipporah, since when this word [of G-d that he return to Egypt] came to him, he had begotten of her only his firstborn son Gershom¹¹⁹ [while Eliezer, his second son, was born during his journey to Egypt].¹²⁰
Scripture however mentions nothing of [the entire period of] his flight excepting, *And he dwelt in the land of Midian, and he sat down by a well*,¹²¹ since nothing happened to him in those other days which Scripture found necessary to relate. And it is logical. He who flees from the reach of a government does not tarry in a settled place or its environs. Instead, he flees from place to place in remote regions. Thus he stayed away for a long time, hiding himself and feigning to be a stranger, going about *from nation to nation, from one kingdom to another people*,¹²² and at the end of that time he came to Midian and stayed there. This is the meaning of the verse, *And he dwelt in the land of Midian*.¹²¹ It would have been fitting for Scripture to say, “and he went to the land of Midian,” but instead it implies that he did not dwell in any city until the end [of the period], when he came to the land of Midian and there he dwelt.
Now due to the fact that Scripture mentions his flight from Pharaoh and his dwelling in Midian, and it immediately relates that he was made to return to Egypt by command of the Holy One, blessed be He, it alludes to this entire period by saying, *And it came to pass in the course of those many days*, meaning [those days] when Moses fled from before Pharaoh and during part of which time he stayed in Midian. At the end [of that period], the king of Egypt died, and the Divine Revelation concerning it came to Moses and he was returned to Egypt and redeemed the children of Israel. It is for this reason that Scripture does not say, “and it came to pass *after* many days,” for the purport of that would have been that [the death of the king of Egypt] occurred long after Moses dwelt in Midian. But that is not so, for the expression *those many days* refers to all that is related above.

footnotes:
¹⁰⁹ As in Judges 16:4.
¹¹⁰ Shemoth Rabbah 1:40.
¹¹¹ In other words, Scripture is really referring here to a specific current event, namely, the death of the king, and yet it uses the term “many” — and it came to pass in the course of those ‘many’ days
¹¹² Shemoth Rabbah 1:32.
¹¹³ Above, Verse 11.
¹¹⁴ Ramban is thus confirming what he stated above, i.e., that the Scriptural expression in those days
¹¹⁵ I Kings 18:1.
¹¹³ Above, Verse 11.
¹¹⁶ Shemoth Rabbah 5:1.
¹¹⁷ Ibid.
¹¹⁸ Further, 7:7.
¹¹⁹ Verse 22.
¹²⁰ See Rashi further, 4:24. This proves that Moses’ arrival and marriage in Midian were towards the end of his sixty-year absence from Egypt.
¹²¹ Verse 15.
¹²² Psalms 105:13.
¹²¹ Verse 15.


###### Ramban on Exodus 2:23:2
[Ramban on Exodus 2:23:2](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:23:2)

**וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ** נִצְטָרַע וְהָיָה שׁוֹחֵט תִּינוֹקוֹת מִיִּשְׂרָאֵל וְרוֹחֵץ בְּדָמָם, לְשׁוֹן רַשִׁ"י. (רש"י על שמות ב':כ"ג) וְהוּא מִדְרַשׁ חֲכָמִים (בשמו"ר א מא). וְעַל דֶּרֶךְ הַפְּשָׁט, מִנְהַג כָּל הַנֶּעֱבָדִים לְמֶלֶךְ בְּלִיַּעַל רָשָׁע שֶׁיִּהְיוּ מְצַפִּים וּמְחַכִּים לְיוֹם מוֹתוֹ, וְכַאֲשֶׁר רָאוּ שֶׁמֵּת הַמֶּלֶךְ הֵאָנְחוּ מְאֹד מִמְּלֹךְ אָדָם חָנֵף מַרְשִׁיעַ מִן הָרִאשׁוֹן, כִּי אָמְרוּ אָבְדָה תִּקְוָתֵנוּ נִגְזַרְנוּ לָנוּ, וַיִּבְחֲרוּ מָוֶת מֵחַיִּים. וְזֶה טַעַם "נַאֲקָתָם" כִּי נָאֲקוּ נַאֲקַת חָלָל (עי' יחזקאל ל כד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE KING OF EGYPT DIED, AND THE CHILDREN OF ISRAEL SIGHED BY REASON OF THE BONDAGE. “He was stricken with leprosy [and hence may be considered as dead], and he was wont to slaughter Israelitic babes and bathe in their blood.” Thus the words of Rashi. This is a Midrash of the Sages.¹²³
In line with the plain meaning of Scripture, [it is to be explained that] the custom of all subjects of a wicked tyrant is to hope for and look forward to the day of his death. But when the Israelites saw that the king died, they wailed bitterly lest *a godless man may come to reign*,¹²⁴ who will be more wicked than the preceding king. They said, *Our bones are dried up, and our hope is lost*,¹²⁵ and thus they chose death rather than life.¹²⁶ This is the sense of the word *na’akatham (their groaning)*,¹²⁷ for they groaned *with the groanings of a mortally-wounded man*.¹²⁸

footnotes:
¹²³ Shemoth Rabbah 1:41.
¹²⁴ Job 34:30.
¹²⁵ Ezekiel 37:11.
¹²⁶ See Jeremiah 8:3.
¹²⁷ Verse 24.
¹²⁸ Ezekiel 30:24.


###### Ramban on Exodus 2:25:1
[Ramban on Exodus 2:25:1](https://torahapp.org/share/book/Ramban%20on%20Exodus/r/2:25:1)

**וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל** פֵּרֵשׁ רַבִּי אַבְרָהָם, כִּי רָאָה הֶחָמָס שֶׁהָיוּ מִצְרַיִם עוֹשִׂים לָהֶם בְּגָלוּי, **וַיֵּדַע אֱלֹהִים** הֶעָשׂוּי לָהֶם בַּסֵּתֶר. וְרַשִׁ"י פֵּרֵשׁ (רש"י על שמות ב':כ"ה) **וַיֵּדַע אֱלֹהִים**, נָתַן עֲלֵיהֶם לֵב וְלֹא הֶעֱלִים עֵינוֹ מֵהֶם. וְנָכוֹן הוּא עַל דֶּרֶךְ הַפְּשָׁט, כִּי בַּתְּחִלָּה הָיָה מַסְתִּיר פָּנָיו מֵהֶם וְהָיָה לֶאֱכֹל, וְעַתָּה שָׁמַע אֱלֹהִים נַאֲקָתָם וְרָאָה אוֹתָם, לוֹמַר שֶׁלֹּא הִסְתִּיר פָּנָיו עוֹד מֵהֶם וְיָדַע אֶת מַכְאוֹבָם וְכָל הַנַּעֲשֶׂה לָהֶם וְאֶת כָּל הַצָּרִיךְ לָהֶם. וְהֶאֱרִיךְ הַכָּתוּב לְהַזְכִּיר טְעָנוֹת רַבּוֹת בִּגְאֻלָּתָם, "וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם", "וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ", "וַיַּרְא אֱלֹהִים", "וַיֵּדַע אֱלֹהִים", "כִּי יָדַעְתִּי אֶת מַכְאֹבָיו" (שמות ג':ז'), כִּי אע"פ שֶׁנִּשְׁלַם הַזְּמַן שֶׁנִּגְזַר עֲלֵיהֶם לֹא הָיוּ רְאוּיִים לְהִגָּאֵל, כְּמוֹ שֶׁמְּפֹרָשׁ עַל יְדֵי יְחֶזְקֵאל (יחזקאל כ ח), אֶלָּא מִפְּנֵי הַצְּעָקָה קִבֵּל תְּפִלָּתָם בְּרַחֲמָיו: וְעַל דֶּרֶךְ הָאֱמֶת יֵשׁ בַּכָּתוּב הַזֶּה סוֹד גָּדוֹל מִסִּתְרֵי הַתּוֹרָה, לוֹמַר כִּי עָלָה עִנּוּיָם לִמְאוֹר פָּנָיו וְקֵרֵב אוֹתָם אֶל הַדַּעַת, כְּעִנְיַן "בְּקֶרֶב שָׁנִים תּוֹדִיעַ בְּרֹגֶז רַחֵם תִּזְכּוֹר" (חבקוק ג ב), וְלָכֵן יַאֲרִיךְ הַכָּתוּב בָּזֶה אַחֲרֵי שֶׁאָמַר כְּבָר "וַיִּשְׁמַע אֱלֹהִים", "וַיִּזְכֹּר אֱלֹהִים". וְנִתְפָּרֵשׁ הַפָּסוּק הַזֶּה בְּמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה (ספר הבהיר אות עו), תְּבִינֵהוּ מִשָּׁם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND G-D SAW THE CHILDREN OF ISRAEL. Rabbi Abraham ibn Ezra explained this as meaning that G-d saw the violence which the Egyptians overtly did to them, *and G-d knew* what was done to them secretly. And Rashi explained: “*And G-d knew*. He directed His heart to them and did not hide His eye from them.” This is correct in line with the plain meaning of Scripture. At first He hid His face from them and they were devoured,¹²⁹ but now G-d heard their groaning and He saw them, meaning that He no longer hid His face from them; He knew their pains and all that was done to them, as well as all that they required.
Now Scripture gives a lengthy account of the many reasons for their redemption: *And G-d heard their groaning, and G-d remembered His covenant with Abraham, with Isaac, and with Jacob;*¹²⁷ *And G-d saw the children of Israel, and G-d knew; For I know their pains*.¹³⁰ This is because even though the time [of bondage] decreed upon them was completed, they were not worthy of redemption, as was explained by the prophet Ezekiel;¹³¹ it was only on account of the cry¹³² (Deuteronomy 26:7). See also Numbers 20:16. that He in His mercies accepted their prayer.
By way of the Truth, [the mystic lore of the Cabala], there is in this verse one of the great mysteries of the Torah, suggesting that their afflictions came up to the light of His countenance, which brought them [their afflictions] near the Knowledge [of G-d], just as is implied in the verse, *In midst of the ‘shanim’ (years) make it known; in wrath remember compassion*.¹³³ (years) should be understood as *sh’nayim* (two), a reference to the two Divine attributes, justice and mercy. When they unite, Israel is remembered for help and redemption. This is explicitly referred to in the second half of the verse: *in wrath remember compassion*. It is for this reason that Scripture gives this lengthy account — [*And G-d saw the children of Israel, and G-d knew*] — after already having mentioned, *And G-d heard… and G-d remembered*.¹²⁷ This verse, [*And G-d saw…*,] has been explained in the Midrash of Rabbi Nechunya ben Hakanah.¹³⁴ From there you will understand the verse.

footnotes:
¹²⁹ See Deuteronomy 31:17.
¹²⁷ Verse 24.
¹³⁰ Further, 3:7.
¹³¹ Ezekiel 20:6-10.
¹³² And we cried unto the Eternal, the G-d of our fathers, and the Eternal heard our voice
¹³³ Habakkuk 3:2. Shem Tov ibn Gaon, (a Spanish Cabalist of the pupils of Rashba — printed in Ma’or V’shamesh, Livorno, 1839), explains that Ramban’s intent in mentioning this verse is that the word shanim
¹²⁷ Verse 24.
¹³⁴ Also called Sefer Habahir. Ramban’s reference is found there in paragraph 76 (Margoliot ed.). See Vol. I, p. 24, Note 42. Ramban was the first author to quote from this classic of Jewish mystic thought in an open and extensive manner. See the learned work of Israel Weinstock, B’maglei Haniglah V’hanistar (Mosad Harav Kook, Jerusalem) on various aspects of this book.