## Rashi on Exodus Chapter 2

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

**ויקח את בת לוי.** פָּרוּשׁ הָיָה מִמֶּנָּה מִפְּנֵי גְּזֵרַת פַּרְעֹה, וְהֶחֱזִירָהּ וְעָשָׂה בָהּ לִקּוּחִין שְׁנִיִּים, וְאַף הִיא נֶהֶפְכָה לִהְיוֹת נַעֲרָה; וּבַת ק"ל שָׁנָה הָיְתָה, שֶׁנּוֹלְדָה בְּבוֹאָם לְמִצְרַיִם בֵּין הַחוֹמוֹת, וּמָאתַיִם וָעֶשֶׂר נִשְׁתַּהוּ שָׁם, וּכְשֶׁיָּצְאוּ הָיָה מֹשֶׁה בֶּן שְׁמוֹנִים שָׁנָה, אִם כֵּן כְּשֶׁנִּתְעַבְּרָה מִמֶּנּוּ הָיְתָה בַּת מֵאָה וּשְׁלוֹשִׁים וְקוֹרֵא אוֹתָהּ בַּת לֵוִי (עי' סוטה י"ב, בבא בתרא קי"ט ושמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקח את בת לוי AND HE HAD TAKEN TO WIFE A DAUGHTER OF LEVI — He had lived apart from her in consequence of Pharaoh’s decree that the children should, on their birth, be drowned. Now he took her back and entered into a second marriage with her, and she also physically became young again. For really she was then 130 years old — for she was born “between the walls” when they were about to enter Egypt (cf. Rashi on Genesis 46:15) and they (the Israelites) remained there 210 years, and when they left Egypt Moses was 80 years old; consequently when she became pregnant with him she was 130 years old — and yet Scripture calls her בת לוי a young daughter of Levi (Sota 12a; Bava Batra 119b).


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

**כי טוב הוא.** כְּשֶׁנּוֹלַד נִתְמַלֵּא הַבַּיִת כֻּלּוֹ אוֹרָה (סוטה י"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי טוב הוא THAT HE WAS GOODLY — When he was born the whole house became filled with light (Sotah 12a).


###### Rashi on Exodus 2:3:1
[Rashi on Exodus 2:3:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:3:1)

**ולא יכלה עוד הצפינו.** שֶׁמָּנוּ לָהּ הַמִּצְרִיִּים מִיּוֹם שֶׁהֶחֱזִירָהּ, וְהִיא יְלָדַתּוּ לְשִׁשָּׁה חֳדָשִׁים וְיוֹם אֶחָד (שם), שֶׁהַיּוֹלֶדֶת לְשִׁבְעָה יוֹלֶדֶת לִמְקֻטָּעִין (נדה ל"ח), וְהֵם בָּדְקוּ אַחֲרֶיהָ לְסוֹף תִּשְׁעָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולא יכלה עוד הצפינו AND SHE COULD NO LONGER CONCEAL HIM, because the Egyptians calculated the period from when he (Amram) took her back. She, however, bore him after a term of six months and one day — for a woman who gives birth to a child in the seventh month may do so in incomplete months (i. e. the seventh month of pregnancy may not be completed) (Niddah 38b) — and they (the Egyptians) made enquiry regarding her at the end of nine months (the normal term of pregnancy, but in this case three months after the child’s birth; therefore “she could no longer conceal him”).


###### Rashi on Exodus 2:3:2
[Rashi on Exodus 2:3:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:3:2)

**גמא.** גְּמִי בִּלְשׁוֹן מִשְׁנָה (שבת ע"ח), וּבְלַעַז יונק"ו, וְדָבָר רַךְ הוּא וְעוֹמֵד בִּפְנֵי רַךְ וּבִפְנֵי קָשֶׁה (סוטה י"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גמא PAPER-REED — In the language of the Mishna it is called גמי (Shabbat 78a), and in old French junc. It is a flexible substance that offers resistance to the pressure of both soft and hard things (Sotah 12a).


###### Rashi on Exodus 2:3:3
[Rashi on Exodus 2:3:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:3:3)

**בחמר ובזפת.** זֶפֶת מִבַּחוּץ וְטִיט מִבִּפְנִים, כְּדֵי שֶׁלֹּא יָרִיחַ אוֹתוֹ צַדִּיק רֵיחַ רַע שֶׁל זֶפֶת (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בחמר ובזפת — with pitch (זפת) outside, but with slime (חמר) inside, in order that that righteous child might not smell the disagreeable odour of the pitch (Sotah 12a).


###### Rashi on Exodus 2:3:4
[Rashi on Exodus 2:3:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:3:4)

**ותשם בסוף.** הוּא לְשׁוֹן אֲגַם, רושיי"ל בְּלַעַז, וְדוֹמֶה לוֹ "קָנֶה וָסוּף קָמֵלוּ" (ישעיהו י"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותשם בסוף AND SHE PUT IT IN THE FLAGS — It (סוף) has the same meaning as אגם. old French rosel. Another example of the word is (Isaiah 19:6) “And reeds and flags (סוף) shall wither”.


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

**לרחץ על היאר.** סָרֵס הַמִּקְרָא וּפָרְשֵׁהוּ: **ותרד בת פרעה על היאר לרחץ בו**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לרחץ על היאר — Invert the order of the words in this verse and then explain it: “The daughter of Pharaoh went down על היאר, by the river, לרחץ to bathe in it”.


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

**על יד היאר.** אֵצֶל הַיְאוֹר, כְמוֹ "רְאוּ חֶלְקַת יוֹאָב אֶל יָדִי" (שמואל ב י"ד), וְהוּא לְשׁוֹן יָד מַמָּשׁ, שֶׁיַּד הָאָדָם סְמוּכָה לוֹ. וְרַבּוֹתֵינוּ אָמְרוּ, "הוֹלְכוֹת" לְשׁוֹן מִיתָה (סוטה י"ב), כְּמוֹ "הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת" (בראשית כ"ה) – הוֹלְכוֹת לָמוּת לְפִי שֶׁמִּחוּ בָהּ; וְהַכָּתוּב מְסַיְּעָן, כִּי לָמָּה לָנוּ לִכְתֹּב וְנַעֲרוֹתֶיהָ הוֹלְכוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על יד היאר means BESIDE THE RIVER. Similar is (II Samuel 14:30) “See, the field of Joab is beside mine (על ידי)”. It really denotes even in this sense the actual hand, for a person’s hand is beside him (i. e. beside his body). Our Rabbis explained that the word הלכת “they were going” denotes dying, similar to (Genesis 25:32) “Behold I am going (הולך) to die” — they were going to their death because they attempted to prevent her from saving the child. Scripture, too, supports them in this explanation, for if this is not the meaning, why do we need that it should write “and her damsels were going”? (Scripture reports nothing as having happened because they were walking there. Why then stress this detail if it merely signifies that they were walking along the bank?).


###### Rashi on Exodus 2:5:3
[Rashi on Exodus 2:5:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:5:3)

**את אמתה.** אֶת שִׁפְחָתָהּ. וְרַבּוֹתֵינוּ דָּרְשׁוּ (סוטה שם), לְשׁוֹן יָד, אֲבָל לְפִי דִּקְדּוּק לְשׁוֹן הַקֹּדֶשׁ הָיָה לוֹ לְהִנָּקֵד אַמָּתָהּ, דְּגוּשָׁה, וְהֵם דָּרְשׁוּ אֶת אֲמָתָהּ – אֶת יָדָהּ, וְנִשְׁתַּרְבְּבָה אַמָּתָהּ אַמּוֹת הַרְבֵּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את אמתה means her handmaid. Our Rabbis, however, explained it in the sense of hand (cf. Sotah 12b) — but according to the grammar of the Holy Language it should then have been written אַמָּתָה , dageshed in the מ. — And the reason why they explained את אמתה to mean את ידה “she stretched forth her hand” is because they hold that Scripture intentionally uses this term to indicate that her hand increased in length several cubits (אמה, a cubit) in order that she might more easily reach the cradle.


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

**ותפתח ותראהו.** אֶת מִי רָאֲתָה? **את הילד**, זֶהוּ פְּשׁוּטוֹ. וּמִדְרָשׁוֹ (שם), שֶׁרָאֲתָה עִמּוֹ שְׁכִינָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותפתח ותראהו lit., AND SHE OPENED IT AND SHE SAW HIM — whom did she see? את הילד THE CHILD. This is the literal sense of the suffix in ותראהו. A Midrashic explanation is (taking את in the sense of “with”— she saw Him with the child): she saw the Shechina with him (cf. Sotah 12b).


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

**והנה נער בכה.** קוֹלוֹ כְּנַעַר (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והנה נער בכה lit., AND BEHOLD A BOY WEEPING — Although he was a ילד, “a child”, his voice was like that of a נער, a grown up boy (cf. Sotah 12b).


###### Rashi on Exodus 2:7:1
[Rashi on Exodus 2:7:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:7:1)

**מן העברית.** שֶׁהֶחֱזִירַתּוּ עַל מִצְרִיּוֹת הַרְבֵּה לִינֹק וְלֹא יָנַק, לְפִי שֶׁהָיָה עָתִיד לְדַבֵּר עִם הַשְּׁכִינָה (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מן העבריות OF THE HEBREWS — She expressly said, “shall I call a nurse of the Hebrews?” because she (Pharaoh’s daughter) had handed him to many Egyptian women to suckle him and he had refused to take suck — this was because he was destined to hold converse with the Shechina (Exodus Rabbah 1:21 and Sotah 12b).


###### Rashi on Exodus 2:8:1
[Rashi on Exodus 2:8:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:8:1)

**ותלך העלמה.** הָלְכָה בִּזְרִיזוּת וְעַלְמוּת כְּעֶלֶם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותלך העלמה AND THE YOUNG WOMAN WENT — she went eagerly and with vigour (עלמות) like a young man (עלם) (cf. Sotah 12b).


###### Rashi on Exodus 2:9:1
[Rashi on Exodus 2:9:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:9:1)

**היליכי.** נִתְנַבְּאָה וְלֹא יָדְעָה מַה נִּתְנַבְּאָה – הֵי שֶׁלִּיכִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
היליכי (the word may be explained as a compound of two Aramaic words, הי, here is, and ליכי, that which belongs to thee — thine own) — she prophesied without knowing what she was prophesying (unconsciously she stated the actual fact) — here is thine own (Exodus Rabbah 1:21 and Sotah 12b).


###### Rashi on Exodus 2:10:1
[Rashi on Exodus 2:10:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:10:1)

**משיתהו.** שְׁחַלִיתֵהּ, הוּא לְשׁוֹן הוֹצָאָה בְּלָשׁוֹן אֲרַמִּי, "כְּמִשְׁחַל בִּינְתָא מֵחֲלָבָא", וּבְלְשׁוֹן עִבְרִי **משיתיהו** לְשׁוֹן הֲסִירוֹתִיו, כְּמוֹ לֹא יָמוּשׁ, לֹא מָשׁוּ, כָּךְ חִבְּרוֹ מְנַחֵם. וַאֲנִי אוֹמֵר שֶׁאֵינוֹ מִמַּחְבֶּרֶת מָשׁ וְיָמוּשׁ אֶלָּא מִגִּזְרַת מָשָׁה, וּלְשׁוֹן הוֹצָאָה הוּא, וְכֵן "יַמְשֵׁנִי מִמַּיִם רַבִּים", (שמואל ב כ"ב), שֶׁאִלּוּ הָיָה מִמַּחְבֶּרֶת מָשׁ לֹא יִתָּכֵן לוֹמַר מְשִׁיתִיהוּ אֶלָּא הֲמִישׁוֹתִיהוּ, כַּאֲשֶׁר יֵאָמֵר מִן קָם הֲקִימוֹתִי, וּמִן שָׁב הֲשִׁיבוֹתִי, וּמִן בָּא הֲבִיאוֹתִי, אוֹ מַשְׁתִּיהוּ, כְּמוֹ "וּמַשְׁתִּי אֶת עֲוֹן הָאָרֶץ" (זכריה ג'), אֲבָל מָשִׁיתִי אֵינוֹ אֶלָּא מִגִּזְרַת תֵּבָה שֶׁפֹּעַל שֶׁלָּהּ מְיֻסָּד בְּהֵ"א בְּסוֹף הַתֵּבָה, כְּגוֹן מָשָׁה, בָּנָה, עָשָׂה, צִוָּה, פָּנָה, כְּשֶׁיָּבֹא לוֹמַר בָּהֶם פָּעַלְתִּי, תָּבֹא הַיּוֹ"ד בִּמְקוֹם הֵ"א, כְּמוֹ בָּנִיתִי, עָשִׂיתִי, צִוִּיתִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משיתיהו The Targum renders this by שחלתיה which in the Aramaic language means drawing out. The word occurs in the Talmud, (Berakhot 8a) “as one draws out (משחל) a hair from milk”, and in the Hebrew language משיתיהו might be taken to mean “I have removed him”, just as, (Joshua 1:8) “it shall not depart (ימוש)”; (Numbers 14:44) “they did not depart (משו)”. Thus indeed did Menachem b. Seruk classify it (i. e. he put משיתיהו under the same root as מש and משו in the verses quoted; according to him a biliteral root מש, our ע"ו root מוש). I, however, say, that it should not be classified together with מש and וימוש but that it is to be derived from משה, and that it means taking out, similar to (II Samuel 22:17) “He draws me out (ימשני) from many waters”. For if it were of the same class as מש, it would not be correct to say משיתיהו (in the Kal), but הֲמישׁוֹתִיהוּ a Hiphil form, (since this root in the Kal means “to depart” or “go away” and not “to make a thing go away”), just as from קם one says הֲקִימוֹתִי and from שב — הֲשִׁיבוֹתִי and from הֲבִיאוֹתִי — בא; or one must say מַשְתִּיהוּ (which is also a form from מוש used in a causative sense), just as, (Zechariah 3:9) “And I will remove (וּמַשְׁתִּי) the iniquity of that land”. But מָשִׁיתִי can only be derived from a word whose verbal form has a ה as a root letter at the end of the word, as e. g., משה and בנה and עשה and צוה and פנה. When it wishes to say in regard to these verbs, “I have done so-and-so” (a Kal), a י takes the place of the ה, as in בָּנִיתִי and עָשִׂיתִי and צִוִּיתִי.


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

**ויגדל משה.** וַהֲלֹא כְּבָר כָּתַב וַיִּגְדַּל הַיֶּלֶד? אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעַאי, הָרִאשׁוֹן לְקוֹמָה וְהַשֵּׁנִי לִגְדֻלָּה, שֶׁמִּנָּהוּ פַּרְעֹה עַל בֵּיתוֹ (ילקוט שמעוני):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגדל משה AND MOSES WAS GROWN — But has it not already been written, (Exodus 2:10) “And the child grew”? Rabbi Judah the son of Eloai said: the first time it refers to growth in stature, the second time to greatness, — that Pharaoh appointed him to have charge over his palace (Tanchuma Yashan 2.2:17; cf. also Yalkut Shimoni on Torah 166:11).


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

**וירא בסבלתם.** נָתַן עֵינָיו וְלִבּוֹ לִהְיוֹת מֵצֵר עֲלֵיהֶם (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא בסבלתם AND HE SAW THEIR BURDENS — he set his eyes and mind to share in their distress. (Exodus Rabbah 1:27)


###### Rashi on Exodus 2:11:3
[Rashi on Exodus 2:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:11:3)

**איש מצרי.** נוֹגֵשׂ הָיָה מְמֻנֶּה עַל שׁוֹטְרֵי יִשְׂרָאֵל וְהָיָה מַעֲמִידָם מִקְּרוֹת הַגֶּבֶר לִמְלַאכְתָּם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
איש מצרי AN EGYPTIAN MAN — This was one of the taskmasters appointed over the Israelite officers and he used to rouse them from their beds at cock-crow that they might proceed to their work (Exodus Rabbah 1:28 and Leviticus Rabbah 32:4).


###### Rashi on Exodus 2:11:4
[Rashi on Exodus 2:11:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:11:4)

**מכה איש עברי.** מַלְקֵהוּ וְרוֹדֵהוּ. וּבַעְלָהּ שֶׁל שְׁלוֹמִית בַּת דִּבְרִי הָיָה וְנָתַן עֵינָיו בָּהּ, וּבַלַּיְלָה הֶעֱמִידוֹ וְהוֹצִיאוֹ מִבֵּיתוֹ, וְהוּא חָזַר וְנִכְנַס לַבַּיִת וּבָא עַל אִשְׁתּוֹ, כִּסְבוּרָה שֶׁהוּא בַעְלָהּ, וְחָזַר הָאִישׁ לְבֵיתוֹ וְהִרְגִּישׁ בַּדָּבָר, וּכְשֶׁרָאָה אוֹתוֹ מִצְרִי שֶׁהִרְגִּישׁ בַּדָּבָר, הָיָה מַכֵּהוּ וְרוֹדֵהוּ כָּל הַיּוֹם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מכה איש עברי SMITING A HEBREW MAN — beating and flogging him. The latter was the husband of Shelomith, the daughter of Dibri (see Leviticus 24:11), and the Egyptian taskmaster had set his fancy upon her. During the night he compelled him (her husband) to rise and made him leave the house. He, however, returned, entered the house and forced his attentions upon the woman, she believing it was her husband. The man returned and became aware of what had happened, and when the Egyptian perceived that he was aware of it he beat him and flogged him the whole day long (Exodus Rabbah 1:28).


###### Rashi on Exodus 2:12:1
[Rashi on Exodus 2:12:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:12:1)

**ויפן כה וכה.** רָאָה מֶה עָשָׂה לוֹ בַּבַּיִת וּמֶה עָשָׂה לוֹ בַשָּׂדֶה (שם). וּלְפִי פְּשׁוּטוֹ כְּמַשְׁמָעוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויפן כה וכה AND HE TURNED THIS WAY AND THAT WAY — he saw what he had done to him in the house and what he had done to him in the field (outside the house. viz., the beating to which he had subjected him) (Exodus Rabbah 1.28). But according to the literal meaning it must be explained in its ordinary sense: he turned this way and that way.


###### Rashi on Exodus 2:12:2
[Rashi on Exodus 2:12:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:12:2)

**וירא כי אין איש.** עָתִיד לָצֵאת מִמֶּנּוּ שֶׁיִּתְגַּיֵּר (ת"י):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא כי אין איש AND HE SAW THAT THERE WAS NO MAN destined to issue from him, who would become an adherent of Israel’s religion (Exodus Rabbah 1:29; cf. Targum Jonathan on Exodus 2:12) .


###### Rashi on Exodus 2:13:1
[Rashi on Exodus 2:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:13:1)

**שני אנשים עברים.** דָּתָן וַאֲבִירָם, הֵם שֶׁהוֹתִירוּ מִן הַמָּן (נדרים ס"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שני אנשים עברים TWO MEN OF THE HEBREWS — viz., Dathan and Abiram (Nedarim 64b); it was they, too, who left over some of the manna (Exodus Rabbah 1:29).


###### Rashi on Exodus 2:13:2
[Rashi on Exodus 2:13:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:13:2)

**נצים.** מְרִיבִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נצים means quarelling.


###### Rashi on Exodus 2:13:3
[Rashi on Exodus 2:13:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:13:3)

**למה תכה.** אַעַ"פִּ שֶׁלֹּא הִכָּהוּ נִקְרָא רָשָׁע בַּהֲרָמַת יָד (סנהדרין נ"ח):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למה תכה lit., WHEREFORE WILT THOU SMITE — Although he had not yet smitten him he is termed here רשע wicked, because he had merely raised his hand against him (Sanhedrin 58b).


###### Rashi on Exodus 2:13:4
[Rashi on Exodus 2:13:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:13:4)

**רעך.** רָשָׁע כְּמוֹתְךָ (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רעך THY FELLOW (the word denotes one who is the equal of another) — who is as wicked as yourself (Exodus Rabbah 1:29).


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

**מי שמך לאיש.** וְהִנֵה עוֹדְךָ נַעַר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מי שמך לאיש WHO MADE THEE A PERSONAGE (lit., a man), and you are yet only a boy (Midrash Tanchuma, Shemot 10).


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

**הלהרגני אתה אמר.** מִכָּאן אָנוּ לְמֵדִים שֶׁהֲרָגוֹ בַּשֵּׁם הַמְפֹרָשׁ (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הלהרגני אתה אמר lit. WILT THOU SPEAK IN ORDER TO SLAY ME — From this we may learn that he had killed him by the mere utterance of the “Shem Hamephorash” (Midrash Tanchuma, Shemot 10; Exodus Rabbah 1:30).


###### Rashi on Exodus 2:14:3
[Rashi on Exodus 2:14:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:14:3)

**ויירא משה.** כִּפְשׁוּטוֹ. וּמִדְרָשׁוֹ: דָּאַג לוֹ עַל שֶׁרָאָה בְיִשְׂרָאֵל רְשָׁעִים דֵּלָטוֹרִין, אָמַר, מֵעַתָּה שֶׁמָּא אֵינָם רְאוּיִין לְהִגָּאֵל (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויירא משה AND MOSES FEARED — Explain it in its literal sense: he was afraid of Pharaoh. A Midrashic explanation is: he felt distressed because he saw that there were wicked men among the Israelites — common informers. He said: Since this is so (מעתה), perhaps they are not worthy to be delivered from bondage (Midrash Tanchuma, Shemot 10).


###### Rashi on Exodus 2:14:4
[Rashi on Exodus 2:14:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:14:4)

**אכן נודע הדבר.** כְּמַשְׁמָעוֹ. וּמִדְרָשׁוֹ, נוֹדַע לִי הַדָּבָר שֶׁהָיִיתִי תָּמֵהַּ עָלָיו, מֶה חָטְאוּ יִשְׂרָאֵל מִכָּל שִׁבְעִים אֻמּוֹת לִהְיוֹת נִרְדִּים בַּעֲבוֹדַת פֶּרֶךְ, אֲבָל רוֹאֶה אֲנִי שֶׁהֵם רְאוּיִים לְכָךְ (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אכן נדע הדבר SURELY THE THING IS KNOWN — Explain it in its literal sense: the fact that I have killed the Egyptian is known. A Midrashic explanation is: now there is known to me that matter about which I have been puzzled — how has Israel sinned more than all the seventy nations, that they should be oppressed by this crushing servitude? But now I see that they deserve this (Exodus Rabbah 1:30).


###### Rashi on Exodus 2:15:1
[Rashi on Exodus 2:15:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:15:1)

**וישמע פרעה.** הֵם הִלְשִׁינוּ עָלָיו (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישמע פרעה AND PHARAOH HEARD IT — they (Dathan and Abiram) slandered (denounced) him (Exodus Rabbah 1:31).


###### Rashi on Exodus 2:15:2
[Rashi on Exodus 2:15:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:15:2)

**ויבקש להרג את משה.** מְסָרוֹ לַקּוּסְטִינָר לְהָרְגוֹ וְלֹא שָׁלְטָה בוֹ הַחֶרֶב (שם), הוּא שֶׁאָמַר מֹשֶׁה "וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה" (שמות י״ח:ד׳):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבקש להרג את משה AND HE SOUGHT TO SLAY MOSES — He handed him over to the executioner to slay him, but the sword proved powerless against him. It is to this that Moses referred when he said, (18:4) “And He delivered me from Pharaoh’s sword” (see Mechilta יתרו and Exodus Rabbah 1:31).


###### Rashi on Exodus 2:15:3
[Rashi on Exodus 2:15:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:15:3)

(**וישב בארץ מדין.** נִתְעַכֵּב שָׁם; כְּמוֹ: "וַיֵּשֶׁב יַעֲקֹב" (בראשית ל"ז):)

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
[וישב בארץ מדין AND HE ABODE IN THE LAND OF MIDIAN — the word וישב means he stayed there, as (Genesis 37:1) “And Jacob abode (וישב)‎”.]


###### Rashi on Exodus 2:15:4
[Rashi on Exodus 2:15:4](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:15:4)

**וישב על הבאר.** לְשׁוֹן יְשִׁיבָה. לָמַד מִיַּעֲקֹב שֶׁנִּזְדַּוֵּג לוֹ זִוּוּגוֹ מִן הַבְּאֵר (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב על הבאר — Here the word וישב has the meaning of sitting down. He learnt to sit at the well from Jacob whose marriage had been brought about by means of a well (Exodus Rabbah 1:32).


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

**ולכהן מדין.** רַב שֶׁבָּהֶן; וּפָרַשׁ לוֹ מֵעֲ"זָ וְנִדּוּהוּ מֵאֶצְלָם (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ולכהן מדין THE PRIEST OF MIDIAN — כהן signifies the chief amongst them (see Targ. Onkelos and Mekhilta יתרו); he had abandoned the idol-worship to which they were addicted and they banished him, driving him away from them (Exodus Rabbah 1:32).


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

**את הרהטים.** אֶת בְּרֵכוֹת מְרוּצוֹת הַמַּיִם הָעֲשׂוּיוֹת בָּאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את הרהטים THE GUTTERS — the troughs for the currents of water which are excavated in the ground.


###### Rashi on Exodus 2:17:1
[Rashi on Exodus 2:17:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:17:1)

**ויגרשום.** מִפְּנֵי הַנִּדּוּי (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגרשם AND THEY DROVE THEM AWAY, because of the banishment into which their father and his family had been driven (Midrash Tanchuma, Shemot 11).


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

**למה זה עזבתן.** הִכִּיר בּוֹ שֶׁהוּא מִזַּרְעוֹ שֶׁל יַעֲקֹב, שֶׁהַמַּיִם עוֹלִים לִקְרָאתוֹ (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למה זה עזבתן — WHEREFORE HAVE YE LEFT [THE MAN]? — He recognised that he was of the offspring of Jacob because for him (Moses), as for Jacob, the water had risen in the well at his approach (Midrash Tanchuma, Shemot 11)


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

**ויאכל לחם.** שֶׁמָּא יִשָּׂא אַחַת מִכֶּם; כְּמָה דְאַתְּ אָמַר: "כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל" (בראשית ל"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאכל לחם THAT HE MAY EAT BREAD — perhaps he will marry one of you — just as you say, (Genesis 39:6) “except the bread which he did eat” (cf. Rashi on this verse, where the word “bread” is explained as a euphemism) (Midrash Tanchuma, Shemot 11).


###### Rashi on Exodus 2:21:1
[Rashi on Exodus 2:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:21:1)

**ויואל.** כְּתַרְגוּמוֹ, וְדוֹמֶה לוֹ "הוֹאֶל נָא וְלִין" (שופטים י"ט), "וְלוּ הוֹאַלְנוּ" (יהושע ז'), "הוֹאַלְתִּי לְדַבֵּר" (בראשית י"ח). וּמִדְרָשׁוֹ: לְשׁוֹן אָלָה – נִשְׁבַּע לוֹ שֶׁלֹּא יָזוּז מִמִּדְיָן כִּי אִם בִּרְשׁוּתוֹ (נדרים ס"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויואל — Translate this as the Targum does: AND HE WAS WILLING. Similar are: (Judges 19:6) “Be content (הואל), I pray thee, and tarry all night”; (Joshua 7:7) “would that we had been content (הואלנו)”; (Genesis 18:31) “I am content (הואלתי) to speak”. A Midrashic explanation is that it has the sense of taking an oath (אלה), so that it should be rendered, “And Moses pledged himself by an oath to remain with the man” — he swore to him that he would not stir from Midian save by his permission (cf. Exodus 4:18) (Nedarim 65a).


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

**ויהי בימים הרבים ההם.** שֶׁהָיָה מֹשֶׁה גָּר בְּמִדְיָן, **וימת מלך מצרים**, וְהֻצְרְכוּ יִשְׂרָאֵל לִתְשׁוּעָה, **ומשה היה רעה** (שמות ג׳:א׳), וּבָאת תְּשׁוּעָה עַל יָדוֹ, לְכָךְ נִסְמְכוּ פָּרָשִׁיּוֹת הַלָּלוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
[ויהי בימים הרבים ההם AND IT CAME TO PASS DURING THOSE MANY DAYS during which Moses was sojourning in Midian, וימת מלך מצרים THAT THE KING OF EGYPT DIED, and the Israelites felt the need of help; and therefore ומשה היה רעה “And Moses fed the flock” and help came through him. For this reason these chapters are placed in juxtaposition].


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

**וימת מלך מצרים.** נִצְטָרַע וְהָיָה שׁוֹחֵט תִּינוֹקוֹת יִשְׂרָאֵל וְרוֹחֵץ בְּדָמָם (שמות רבה א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וימת מלך מצרים THE KING OF EGYPT DIED — he became stricken with leprosy (and therefore may be spoken of as dead; cf. Numbers 12:12), and he used to slaughter Israelitish children and bathe in their blood as a cure for his disease (cf. Targum Jonathan and Exodus Rabbah 1:34).


###### Rashi on Exodus 2:24:1
[Rashi on Exodus 2:24:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:24:1)

**נאקתם.** צַעֲקָתָם, וְכֵן "מֵעִיר מְתִים יִנְאָקוּ" (איוב כ"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נאקתם means THEIR CRY. Similar is, (Job 24:12) “from out of the populous city men groan (ינאקו)”.


###### Rashi on Exodus 2:24:2
[Rashi on Exodus 2:24:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/2:24:2)

**את בריתו את אברהם.** עִם אַבְרָהָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‎ את בריתו את אברהם — The words את אברהם, are the same as עם אברהם, with Abraham (i. e. the word את means “with”, whilst in the preceding phrase, את בריתו, it is the sign of the accusative).


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

**וידע אלהים.** נָתַן עֲלֵיהֶם לֵב וְלֹא הֶעֱלִים עֵינָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וידע אלהים AND GOD KNEW — He directed His heart to them and did not hide His eyes from them.