## Rashi on Exodus Chapter 4

###### Rashi on Exodus 4:2:1
[Rashi on Exodus 4:2:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:2:1)

**מזה בידך.** לְכָךְ נִכְתַּב תֵּבָה אַחַת, לִדְרֹשׁ: מִזֶּה שֶׁבְּיָדְךָ אַתָּה חַיָּב לִלְקוֹת, שֶׁחָשַׁדְתָּ בִכְשֵׁרִים; וּפְשׁוּטוֹ: כְּאָדָם שֶׁאוֹמֵר לַחֲבֵרוֹ מוֹדֶה אַתָּה שֶׁזּוֹ שֶׁלְּפָנֶיךָ אֶבֶן הִיא? אוֹמֵר לוֹ הֵן; אָמַר לוֹ הֲרֵינִי עוֹשֶׂה אוֹתָהּ עֵץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מזה בידך WHAT IS THAT IN THINE HAND? —The reason why the words מה זה are written here as one word is to afford the opportunity to explain it thus: on account of this (מִזֶּה) that is in thine hand thou wilt make thyself liable to punishment because thou hast harboured suspicion about worthy persons (Exodus Rabbah 3:12). The real meaning, however, is that it is a question such as one puts to his fellow: “You admit that this object in front of you is a stone?” The other replies, “Yes”. The former says, “Well, I’ll turn it into wood”.


###### Rashi on Exodus 4:3:1
[Rashi on Exodus 4:3:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:3:1)

**ויהי לנחש.** רָמַז לוֹ שֶׁסִּפֵּר לָשׁוֹן הָרָע עַל יִשְׂרָאֵל וְתָפַשׂ אֻמָּנוּתוֹ שֶׁל נָחָשׁ (שמות רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי לנחש AND IT BECAME A SERPENT — This was an indication to him, that he had slandered the Israelites by saying (v. 1) “But, behold they will not believe me etc.”, and that he had made the serpent’s occupation (slander) his own (cf. Genesis 3:5) (Exodus Rabbah 3:12).


###### Rashi on Exodus 4:4:1
[Rashi on Exodus 4:4:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:4:1)

**ויחזק בו.** לְשׁוֹן אֲחִיזָה הוּא; וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, "וַיַּחֲזִיקוּ הָאֲנָשִׁים בְּיָדוֹ" (בראשית י"ט), "וְהֶחֱזִיקָה בִּמְבֻשָׁיו" (דברים כ"ה), "וְהֶחֱזַקְתִּי בִּזְקָנוֹ" (שמואל א י"ז), (כָּל לְשׁוֹן חִזּוּק הַדָּבוּק לְבֵי"ת לְשׁוֹן אֲחִיזָה הוּא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחזק בו AND HE LAID HOLD OF IT —The phrase signifies “grasping” (אחז). There are many examples of it in the Scriptures: (Genesis 19:16) “The men laid hold of (ויחזיקו בְּ..) his hand”; (Deuteronomy 25:11) “And she layeth hold of (והחזיקה בְּ..) his secret parts”; (I Samuel 17:35) “And I caught him by (והחזקתי בְּ..) his beard”. [Wherever the root חזק in the Hiphil is followed by the preposition ב it denotes “taking hold of a thing”].


###### Rashi on Exodus 4:6:1
[Rashi on Exodus 4:6:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:6:1)

**מצרעת כשלג.** דֶּרֶךְ צָרַעַת לִהְיוֹת לְבָנָה – "וְאִם בַּהֶרֶת לְבָנָה הִיא" (ויקרא י"ג); אַף בְּאוֹת זֶה רָמַז לוֹ שֶׁלָּשׁוֹן הָרָע סִפֵּר בְּאָמְרוֹ לֹא יַאֲמִינוּ לִי, לְפִיכָךְ הִלְקָהוּ בְצָרַעַת, כְּמוֹ שֶׁלָּקְתָה מִרְיָם עַל לָשׁוֹן הָרָע (שבת צ"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מצרעת כשלג LEPROUS AS SNOW — It is the nature of leprosy to be white, and thus we read in reference to a leper, (Leviticus 13:4) “If the bright spot be white [in the skin of his flesh]”. By this sign, too, he indicated that he had made a slanderous statement when he said, (v. 1) “But, behold, they will not believe me”. Therefore He smote him with leprosy (Exodus Rabbah 3:13) even as Miriam was so smitten for the slander she had spoken (cf. Shabbat 97a).


###### Rashi on Exodus 4:7:1
[Rashi on Exodus 4:7:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:7:1)

**ויוצאה מחיקו והנה שבה כבשרו.** מִכָּאן שֶׁמִּדָּה טוֹבָה מְמַהֶרֶת לָבֹא מִמִּדַּת פֻּרְעָנוּת, שֶׁהֲרֵי בָרִאשׁוֹנָה לֹא נֶאֱמַר "מֵחֵיקוֹ" (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויוצאה מחיקו והנה שבה כבשרו AND HE BROUGHT IT OUT OF HIS BOSOM AND, BEHOLD, IT HAD RETURNED AS HIS OTHER FLESH — From this we may infer that the measure of Divine good comes more quickly than the measure of the punishment He inflicts, for in the former case it does not say מחיקו after the word ויוצאה. (Shabbat 97a; Exodus Rabbah 3:13).


###### Rashi on Exodus 4:8:1
[Rashi on Exodus 4:8:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:8:1)

**והאמינו לקל האת האחרון.** מִשֶּׁתֹּאמַר לָהֶם בִּשְׁבִילְכֶם לָקִיתִי, עַל שֶׁסִּפַּרְתִּי עֲלֵיכֶם לָשׁוֹן הָרָע, יַאֲמִינוּ לְךָ, שֶׁכְּבָר לָמְדוּ בְכָךְ שֶׁהַמִּזְדַּוְּגִין לְהָרַע לָהֶם לוֹקִים בִּנְגָעִים, כְּגוֹן פַּרְעֹה וַאֲבִימֶלֶךְ בִּשְׁבִיל שָׂרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והאמינו לקל האת האחרון THEY WILL BELIEVE THE VOICE OF THE LATTER SIGN — As soon as you say to them, “On your account have I been smitten — because I uttered slander about you”, they will believe you, for they are already experienced in this: that those who combine to harm them are smitten by plagues, e. g., Pharaoh and Abimelech who were punished on Sarah’s account.


###### Rashi on Exodus 4:9:1
[Rashi on Exodus 4:9:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:9:1)

**ולקחת ממימי היאור.**רמז להם שבמכה ראשונה נפרע מאלהותם, (פירוש, כשהקב"ה נפרע מן האומות, נפרע מאלהותם תחלה, שהיו עובדים לנילוס המחיה אותם, והפכם לדם. ברש"י ישן):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
**You shall take from the water of the river.** He alluded to them that with the first plague He will exact retribution from their deity (Explanation: When God exacts retribution from the nations He first exacts retribution from their deity, for they had worshipped the Nile which gave them sustenance and He turned them (its waters) to blood. [This explanation is found] in an old Rashi manuscript.


###### Rashi on Exodus 4:9:2
[Rashi on Exodus 4:9:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:9:2)

**והיו המים וגו'.** "וְהָיוּ" "וְהָיוּ", ב' פְּעָמִים נִרְאֶה בְעֵינַי, אִלּוּ נֶאֱמַר וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן הַיְאוֹר לְדָם בַּיַּבָּשֶׁת, שׁוֹמֵעַ אֲנִי, שֶׁבְּיָדוֹ הֵם נֶהְפָּכִים לְדָם – וְאַף כְּשֶׁיֵּרְדוּ לָאָרֶץ יִהְיוּ בַּהֲוָיָתָן, אֲבָל עַכְשָׁו מְלַמְּדֵנוּ שֶׁלֹּא יִהְיוּ דָם עַד שֶׁיִּהְיוּ בַיַּבָּשֶׁת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיו המים וגו׳ — Here we have the word והיו twice. It appears to me that if it was stated היאר לדם ביבשת מן והיו המים אשר תקח, I might understand it to mean that it would be turned into blood in his hand and that also when it reached the ground it would retain that state (more lit., it would be as it was). But now (as the text stands) it tells us that it would not become blood until it would come on the dry ground.


###### Rashi on Exodus 4:10:1
[Rashi on Exodus 4:10:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:10:1)

**גם מתמול וגו'.** לָמַדְנוּ שֶׁכָּל ז' יָמִים הָיָה הַקָּבָּ"ה מְפַתֶּה אֶת מֹשֶׁה בַּסְּנֶה לֵילֵךְ בִּשְׁלִיחוּתוֹ, "מִתְּמוֹל", "שִׁלְשֹׁם", "מֵאָז דַּבֶּרְךָ" הֲרֵי ג' וּשְׁלוֹשָׁה גַמִּין רִבּוּיִין הֵם, הֲרֵי שִׁשָּׁה, וְהוּא הָיָה עוֹמֵד בַּיּוֹם הַשְּׁבִיעִי כְּשֶׁאָמַר לוֹ זֹאת עוֹד שְׁלַח נָא בְּיַד תִּשְׁלָח, עַד שֶׁחָרָה בּוֹ וְקִבֵּל עָלָיו (שמות רבה); וְכָל זֶה שֶׁלֹּא הָיָה רוֹצֶה לִטֹּל גְּדֻלָּה עַל אַהֲרֹן אָחִיו שֶׁהָיָה גָּדוֹל הֵימֶנּוּ וְנָבִיא הָיָה, שֶׁנֶּאֱמַר "הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם" (שמואל א ב') – הוּא אַהֲרֹן, וְכֵן "וָאִוָּדַע לָהֶם בְּאֶרֶץ מִצְרַיִם … וָאֹמַר אֲלֵיהֶם אִישׁ שִׁקּוּצֵי עֵינָיו הַשְׁלִיכוּ" (יחזקאל כ'), וְאוֹתָהּ נְבוּאָה לְאַהֲרֹן נֶאֶמְרָה (תנחומא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם מתמול וגו׳ NEITHER FROM YESTERDAY [NOR FROM BEFORE YESTERDAY] — This teaches us that for an entire period of seven days God had been endeavouring to persuade Moses at the thornbush to go on his mission, for the terms מתמול and שלשום and מאז דברך imply three days, and the three-fold גם which is mentioned here point to three extensions of the period, making six in all, and therefore he had now reached the seventh day when he further said to him, (Exodus v. 13) “Send, I pray thee, by the hand of him whom Thou wilt send” — until God became angry with him (Exodus v. 14), and he accepted the mission (cf. Leviticus Rabbah 11:6, and Seder Olam ch. 5). All this reluctance was because he was unwilling to assume any dignity that would make him superior to his brother Aaron who was older than he and was also a prophet, as it is said (I Samuel 2:27) that the man of God spoke to Eli, the high-priest, in God’s name, “Surely I revealed myself unto the house of thy father when they were in Egypt” — thy father means Aaron. Similary in : (Ezekiel 20:5, 7) “And I made myself known unto them in the land of Egypt … and I said unto them, “cast ye away every man the detestable things of his eyes”, and that prophecy was spoken to Aaron (Exodus Rabbah 3:16; and cf. ברייתא דל"ב מדות).


###### Rashi on Exodus 4:10:2
[Rashi on Exodus 4:10:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:10:2)

**כבד פה.** בִּכְבֵדוּת אֲנִי מְדַבֵּר. וּבִלְשׁוֹן לַעַז בלב"ו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כבד פה SLOW OF SPEECH (lit. heavy of mouth) — I speak heavily (with difficulty); old French balbus. (English = stammerer).


###### Rashi on Exodus 4:11:1
[Rashi on Exodus 4:11:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:11:1)

**מי שם פה וגו'.** מִי לִמְּדֶךָ לְדַבֵּר, כְּשֶׁהָיִיתָ נִדּוֹן לִפְנֵי פַרְעֹה עַל הַמִּצְרִי?

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מי שם פה וגו׳ WHO HATH MADE MAN’S MOUTH etc.? — Who taught you to speak when you were arraigned in judgment before Pharaoh on account of the Egyptian whom you slew?


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

**או מי ישום אלם.** מִי עָשָׂה פַרְעֹה אִלֵּם, שֶׁלֹּא נִתְאַמֵּץ בְּמִצְוַת הֲרִיגָתְךָ, וְאֶת מְשָׁרְתָיו חֵרְשִׁים שֶׁלֹּא שָׁמְעוּ בְּצַוּוֹתוֹ עָלֶיךָ, וְאֶת אֶסְפַּקְלָטוֹרִין הַהוֹרְגִים מִי עֲשָׂאָם עִוְרִים שֶׁלֹּא רָאוּ כְּשֶׁבָּרַחְתָּ מִן הַבִּימָה וְנִמְלַטְתָּ?

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
או מי ישום אלם OR WHO MAKETH THE DUMB — Who made Pharaoh dumb so that he could not insist upon the carrying out of his command to kill you? Who made his ministers deaf so that they could not hear when he gave orders concerning you? And the executioners whose task it was to slay — who made them blind so that they could not see when you fled from the platform (raised place of execution) and escaped? (Midrash Tanchuma, Shemot 10)


###### Rashi on Exodus 4:11:3
[Rashi on Exodus 4:11:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:11:3)

**הלא אנכי.** שֶׁשְּׁמִי ה' עָשִׂיתִי כָל זֹאת (שם):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הלא אנכי ה' DID NOT I whose name is THE LORD do all this?


###### Rashi on Exodus 4:13:1
[Rashi on Exodus 4:13:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:13:1)

**ביד תשלח.** בְּיַד מִי שֶׁאַתָּה רָגִיל לִשְׁלֹחַ, וְהוּא אַהֲרֹן. דָּ"אַ: בְּיַד אַחֵר שֶׁתִּרְצֶה לִשְׁלֹחַ, אֵין סוֹפִי לְהַכְנִיסָם לָאָרֶץ וְלִהְיוֹת גּוֹאֲלָם לֶעָתִיד, יֵשׁ לְךָ שְׁלוּחִים הַרְבֵּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ביד תשלח signifies by the hand of him whom Thou art accustomed to send; viz., Aaron (Exodus Rabbah 3:16). Another explanation is: by the hand of some other person whom Thou wilt be pleased to send — for in the end “I” shall not bring them into the land of Palestine nor shall “I” become their deliverer in the future — and You have many messengers! (Pirkei DeRabbi Eliezer 40)


###### Rashi on Exodus 4:14:1
[Rashi on Exodus 4:14:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:14:1)

**ויחר אף.** רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר כָּל חֲרוֹן אַף שֶׁבַּתּוֹרָה עוֹשֶׂה רֹשֶׁם וְזֶה לֹא נֶאֱמַר בּוֹ רֹשֶׁם וְלֹא מָצִינוּ שֶׁבָּא עֹנֶשׁ עַ"יְ אוֹתוֹ חָרוֹן; אָמַר לוֹ רַבִּי יוֹסֵי אַף בְּזוֹ נֶאֱמַר בּוֹ רֹשֶׁם – **הלא אהרן אחיך הלוי** – שֶׁהָיָה עָתִיד לִהְיוֹת לֵוִי וְלֹא כֹּהֵן, וְהַכְּהֻנָּה הָיִיתִי אוֹמֵר לָצֵאת מִמְּךָ, מֵעַתָּה לֹא יִהְיֶה כֵן אֶלָּא הוּא יִהְיֶה כֹּהֵן וְאַתָּה הַלֵּוִי, שֶׁנֶּאֱמַר "וּמֹשֶׁה אִישׁ הָאֱלֹהִים בָּנָיו יִקָּרְאוּ עַל שֵׁבֶט הַלֵּוִי" (דהי"א כ"ג) (זבחים ק"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחר אף AND [THE LORD’S] WRATH GLOWED — Rabbi Joshua the son of Korcha said: wherever the term “and God’s wrath glowed” occurs in the Scriptures it leaves a definite impression (mention of punishment of some kind follows), but here no such result is mentioned, for we do not find that any punishment came upon Moses in consequence of that anger of God. Rabbi José said to him: As a matter of fact here, too, some definite result is mentioned, viz., הלא אהרן אחיך הלוי “Is not Aaron the Levite thy brother?” — which implies, that he was destined to be a Levite (an attendant on the priests) and not a priest, — and I intended that the priesthood should proceed from you. Now, however, this shall not be so, but he will be the Priest and you the Levite, as it is said, (I Chronicles 23:14) “But as for Moses the man of God his sons are named among the tribe of Levi” (Zevachim 102a).


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

**הנה הוא יצא לקראתך.** כְּשֶׁתֵּלֵךְ לְמִצְרַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנה הוא יצא לקראתך HE WILL BE GOING FORTH TOWARDS THEE, when you will be going to Egypt.


###### Rashi on Exodus 4:14:3
[Rashi on Exodus 4:14:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:14:3)

**וראך ושמח בלבו.** לֹא כְשֶׁאַתָּה סָבוּר, שֶׁיְּהֵא מַקְפִּיד עָלֶיךָ שֶׁאַתָּה עוֹלֶה לִגְדֻלָּה; וּמִשָּׁם זָכָה אַהֲרֹן לַעֲדִי הַחֹשֶׁן הַנָּתוּן עַל הַלֵּב (שבת קל"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וראך ושמח בלבו AND WHEN HE SEETH THEE, HE WILL BE GLAD IN HIS HEART — not as you believe, that he will be angry with you because you have attained a high position. In consequence of this, Aaron was privileged to wear the ornament of the breastplate which was placed over his heart (cf. Exodus 28:29) (Shabbat 139a; Exodus Rabbah 3:17).


###### Rashi on Exodus 4:16:1
[Rashi on Exodus 4:16:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:16:1)

**ודבר הוא לך.** בִּשְׁבִילְךָ יְדַבֵּר אֶל הָעָם. וְזֶה יוֹכִיחַ עַל כָּל לְךָ וְלִי וְלוֹ וְלָכֶם וְלָהֶם הַסְּמוּכִים לְדִבּוּר שֶׁכֻּלָּם לְשׁוֹן עַל הֵם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ודבר הוא לך means HE WILL SPEAK to the people ON THY ACCOUNT (לְךָ). This passage is proof, regarding every usage of לך and לי and לו and לכם and להם that follow after the verb דבר, that they all have the meaning of על “on account of”.


###### Rashi on Exodus 4:16:2
[Rashi on Exodus 4:16:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:16:2)

**יהיה לך לפה.** לְמֵלִיץ, לְפִי שֶׁאַתָּה כְבַד פֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יהיה לך לפה HE SHALL BE TO THEE INSTEAD OF A MOUTH — he will be to thee as a spokesman because thou art slow of speech (Exodus Rabbah 3:17).


###### Rashi on Exodus 4:16:3
[Rashi on Exodus 4:16:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:16:3)

**לאלהים.** לְרַב וּלְשַׂר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאלהים means a superior and chief (cf. Onkelos).


###### Rashi on Exodus 4:18:1
[Rashi on Exodus 4:18:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:18:1)

**וישב אל יתר חתנו.** לִטֹּל רְשׁוּת, שֶׁהֲרֵי נִשְׁבַּע לוֹ (נדרים ס"ה). וְז' שֵׁמוֹת הָיוּ לוֹ, רְעוּאֵל, יֶתֶר, יִתְרוֹ, קֵינִי, חוֹבָב, חֶבֶר, פּוּטִיאֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב אל יתר חתנו AND HE RETURNED TO JETHRO HIS FATHER-IN-LAW, to obtain his permission to go to Egypt, for he had sworn to him that he would not leave Midian except by his permission (Nedarim 65a). He is here called יתר and he had seven names: Reuel, Jether, Jethro, Keni, Hobab, Cheber and Putiel (cf. Mekhilta)


###### Rashi on Exodus 4:19:1
[Rashi on Exodus 4:19:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:19:1)

**כי מתו כל האנשים.** מִי הֵם? דָּתָן וַאֲבִירָם; חַיִּים הָיוּ, אֶלָּא שֶׁיָּרְדוּ מִנִּכְסֵיהֶם וְהֶעָנִי חָשׁוּב כַּמֵּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
FOR ALL THE MEN ARE DEAD — Who were these men? Dathan and Abiram: Really they were still alive, but they had come down in the world, having lost their property, and a poverty-stricken man may well be regarded as dead (Nedarim 64b).


###### Rashi on Exodus 4:20:1
[Rashi on Exodus 4:20:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:20:1)

**על החמר.** חֲמוֹר הַמְיֻחָד, הוּא הַחֲמוֹר שֶׁחָבַשׁ אַבְרָהָם לַעֲקֵדַת יִצְחָק, וְהוּא שֶׁעָתִיד מֶלֶךְ הַמָּשִׁיחַ לְהִגָּלוֹת עָלָיו, שֶׁנֶּאֱמַר "עָנִי וְרֹכֵב עַל חֲמוֹר" (זכריה ט') (פרקי דרבי אליעזר ל"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על החמור UPON “THE” ASS — the ass designated for this purpose: this was the ass which Abraham had saddled for the purpose of travelling to bind Isaac on Mount Moriah, and this, too, is the ass upon which King Messiah will once show himself in public, as it is said, (Zechariah 9:9) “[Behold, thy king cometh unto thee, …] lowly and riding upon an ass” (Pirkei DeRabbi Eliezer 31).


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

**וישב ארצה מצרים, ויקח משה את מטה.** אֵין מֻקְדָּם וּמְאֻחָר מְדֻקְדָּקִים בַּמִּקְרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב ארצה מצרים ויקח משה את מטה AND HE RETURNED TO THE LAND OF EGYPT: AND MOSES TOOK THE STAFF [OF GOD] — “Earlier and later” are not strictly observed in the Scriptures (i. e. incidents are not necessarily related in the exact order in which they occur. Here it should state: He took the staff etc. and returned to Egypt; cf. v. 17).


###### Rashi on Exodus 4:21:1
[Rashi on Exodus 4:21:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:21:1)

**בלכתך לשוב מצרימה וגו'.** דַּע שֶׁעַל מְנָת כֵּן תֵּלֵךְ שֶׁתְּהֵא גִּבּוֹר בִּשְׁלִיחוּתִי לַעֲשׂוֹת כָּל מוֹפְתַי לִפְנֵי פַרְעֹה וְלֹא תִירָא מִמֶּנּוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בלכתך לשוב מצרימה וגו׳ WHEN THOU GOEST TO RETURN TO EGYPT, [SEE THAT THOU DO etc.] — Understand that you should go thither with this purpose in mind: that you should be vigorous in carrying out my mission — to do all my wonders before Pharaoh and that you should not be afraid of him.


###### Rashi on Exodus 4:21:2
[Rashi on Exodus 4:21:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:21:2)

**אשר שמתי בידך.** לֹא עַל שָׁלוֹשׁ אוֹתוֹת הָאֲמוּרוֹת לְמַעְלָה, שֶׁהֲרֵי לֹא לִפְנֵי פַרְעֹה צִוָּה לַעֲשׂוֹתָם אֶלָּא לִפְנֵי יִשְׂרָאֵל שֶׁיַּאֲמִינוּ לוֹ, וְלֹא מָצִינוּ שֶׁעֲשָׂאָם לְפָנָיו, אֶלָּא מוֹפְתִים שֶׁאֲנִי עָתִיד לָשׂוּם בְּיָדְךָ בְּמִצְרַיִם, כְּמוֹ "כִּי יְדַבֵּר אֲלֵיכֶם פַּרְעֹה וְגוֹ'" (שמות ז'); וְאַל תִתְמַהּ עַל אֲשֶׁר כְּתִיב "אֲשֶׁר שַׂמְתִּי", שֶׁכֵּן מַשְׁמָעוֹ, כְּשֶׁתְּדַבֵּר עִמּוֹ כְּבָר שַׂמְתִּים בְּיָדְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר שמתי בידך [THE WONDERS] WHICH I HAVE PUT IN THY HAND — Not in reference to the three signs mentioned above was God speaking, for he had not commanded him to do these before Pharaoh, but before Israel in order that they might believe in him, nor do we find that he did them before him. But God meant: those wonders which I shall in future place in thy hand in Egypt — such as (Exodus 7:9) “When Pharaoh shall speak unto you, [saying, show a wonder (מופת) for yourselves]”. Do not be puzzled because it is written אשר שמתי (a past tense), for the following is what it means: when you will be speaking with him I shall already have put them into thy hand.


###### Rashi on Exodus 4:22:1
[Rashi on Exodus 4:22:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:22:1)

**ואמרת אל פרעה.** כְּשֶׁתִּשְׁמַע שֶׁלִּבּוֹ חָזָק וִימָאֵן לִשְׁלֹחַ אֱמֹר לוֹ כֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואמרת אל פרעה AND THOU SHALT SAY UNTO PHARAOH — When you perceive that his heart is stubborn and that he refuses to let them go speak to him thus:


###### Rashi on Exodus 4:22:2
[Rashi on Exodus 4:22:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:22:2)

**בני בכרי.** לְשׁוֹן גְּדֻלָּה; כְּמוֹ: "אַף אֲנִי בְּכוֹר אֶתְּנֵהוּ" (תהלים פ"ט), זֶהוּ פְּשׁוּטוֹ. וּמִדְרָשׁוֹ: כָּאן חָתַם הַקָּבָּ"ה עַל מְכִירַת הַבְּכוֹרָה שֶׁלָּקַח יַעֲקֹב מֵעֵשָׂו (בראשית רבה ס"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בני בכרי [ISRAEL IS] MY SON, MY FIRSTBORN — The term בכור “firstborn” denotes high dignity as, (Psalms 89:28) “I also will appoint him a בכור” (which is explained by the following words, “the highest of the kings of the earth”). This is the literal meaning; a Midrashic comment is: Here (in these words) the Holy One, blessed be He, set His seal to the sale of the birthright which Jacob had purchased from Esau (Genesis Rabbah 63:14).


###### Rashi on Exodus 4:23:1
[Rashi on Exodus 4:23:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:23:1)

**ואמר אליך.** בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם **שלח את בני**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואמר אליך AND I HAVE SAID UNTO THEE, as a messenger of the Omnipresent God, שלח את בני LET MY SON GO,


###### Rashi on Exodus 4:23:2
[Rashi on Exodus 4:23:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:23:2)

**הנה אנכי הרג וגו'.** הִיא מַכָּה אַחֲרוֹנָה, וּבָהּ הִתְרָהוּ תְּחִלָּה מִפְּנֵי שֶׁהִיא קָשָׁה; וְזֶה הוּא שֶׁאָמַר "הֶן אֵל יַשְׂגִּיב בְּכֹחוֹ" – לְפִיכָךְ "מִי כָמֹהוּ מוֹרֶה" (איוב ל"ו); בָּשָׂר וָדָם הַמְבַקֵּשׁ לְהִנָּקֵם מֵחֲבֵרוֹ, מַעֲלִים אֶת דְּבָרָיו, שֶׁלֹּא יְבַקֵּשׁ הַצָּלָה, אֲבָל הַקָּבָּ"ה יַשְׂגִּיב בְּכֹחוֹ וְאֵין יְכֹלֶת לְהִמָּלֵט מִיָּדוֹ כִּי אִם בְּשׁוּבוֹ אֵלָיו, לְפִיכָךְ הוּא מוֹרֵהוּ וּמַתְרֶה בוֹ לָשׁוּב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הנה אנכי הרג וגו׳ BEHOLD I WILL SLAY etc. — This, it is true, was the last of the plagues, but it was by mention of it that God gave him the first warning regarding the plagues that would come upon him, because this was the severest of them all. This is what Scripture means by, (Job 36:22) “Behold God is mighty in His power”, therefore “Who is a teacher like unto Him?” — This signifies: A human being who intends to avenge himself upon his fellow keeps his plans secret in order that he may not seek means of escape. But the Holy One, blessed be He, is so mighty in His power that there is no possibility of escape from His hand except by returning to Him in penitence. Just on this account He teaches him (informs him what punishment will befall him) and so warns him to return to Him (Exodus Rabbah 9:9).


###### Rashi on Exodus 4:24:1
[Rashi on Exodus 4:24:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:24:1)

**ויהי** משה **בדרך במלון**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי AND HE WAS — Moses was — DURING THE JOURNEY IN THE LODGING PLACE.


###### Rashi on Exodus 4:24:2
[Rashi on Exodus 4:24:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:24:2)

**ויבקש המיתו.** (המלאך ל)מֹשֶׁה: לְפִי שֶׁלֹּא מָל אֶת אֱלִיעֶזֶר בְּנוֹ, וְעַל שֶׁנִּתְרַשֵּׁל נֶעֱנַשׁ מִיתָה. תַּנְיָא אָמַר רַבִּי יוֹסֵי: חַס וְשָׁלוֹם, לֹא נִתְרַשֵּׁל אֶלָּא אָמַר, אָמוּל וְאֵצֵא לַדֶּרֶךְ, סַכָּנָה הִיא לַתִּינוֹק עַד שְׁלוֹשֶׁת יָמִים, אָמוּל וְאֶשְׁהֶה ג' יָמִים, הַקָּבָּ"ה צִוַּנִי לֵךְ שֻׁב מִצְרָיִם וּמִפְּנֵי מָה נֶעֱנַשׁ? לְפִי שֶׁנִּתְעַסֵּק בַּמָּלוֹן תְּחִלָּה (מכילתא). בְּמַסֶּכֶת נְדָרִים: וְהָיָה הַמַּלְאָךְ נַעֲשֶׂה כְּמִין נָחָשׁ וּבוֹלְעוֹ מֵרֹאשׁוֹ וְעַד יְרֵכָיו וְחוֹזֵר וּבוֹלְעוֹ מֵרַגְלָיו וְעַד אוֹתוֹ מָקוֹם, הֵבִינָה צִפּוֹרָה שֶׁבִּשְׁבִיל הַמִּילָה הוּא (נדרים ל"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבקש המיתו AND HE SOUGHT TO PUT HIM TO DEATH — the angel sought etc., because he had not circumcised his son Eliezer; and because he had showed himself remiss in this, he brought upon himself the punishment of death. It has been taught in a Boraitha (Nedarim 31b): Rabbi José said: God forbid that this was so; Moses had not been remiss in this duty; but he thought, “If I circumcise him and immediately proceed on the journey, the child’s life will be in danger for three days. If, on the other hand, I circumcise him and wait three days — the Holy One, blessed be He, has commanded me, “Go return to Egypt!” Consequently, he obeyed His command, intending to circumcise the child as soon as the opportunity presented itself. There was therefore no remissness on his part; why, then, was he threatened with punishment? Because he busied himself with the affairs of the lodging place first, (i. e. because when he arrived at the inn he troubled himself first about eating and drinking. He should first have circumcised his son. Being now so much nearer Egypt, the danger that follows upon the circumcision was not so great, since the interval of time between the operation and his arrival in Egypt was now shorter than if he had circumcised him before he set out on the journey). See this in Treatise Nedarim. — The angel became a kind of serpent and swallowed him (Moses) from his head to his thigh, spued him forth, and then again swallowed him from his legs to that place (the membrum). Zipporah thus understood that this had happened on account of the delay in the circumcision of her son (Nedarim 32a; cf. Exodus Rabbah 5:8).


###### Rashi on Exodus 4:25:1
[Rashi on Exodus 4:25:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:25:1)

**ותגע לרגליו.** הִשְׁלִיכַתּוּ לִפְנֵי רַגְלָיו שֶׁל מֹשֶׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותגע לרגליו AND CAST IT AT HIS FEET — i. e. she cast it before Moses’ feet (Talmud Yerushalmi Nedarim 3:9).


###### Rashi on Exodus 4:25:2
[Rashi on Exodus 4:25:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:25:2)

**ותאמר.** עַל בְּנָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותאמר AND SHE SAID, referring to her son:


###### Rashi on Exodus 4:25:3
[Rashi on Exodus 4:25:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:25:3)

**כי חתן דמים אתה לי.** אַתָּה הָיִיתָה גּוֹרֵם לִהְיוֹת הֶחָתָן שֶׁלִּי נִרְצָח עָלֶיךָ – הוֹרֵג אִישִׁי אַתָּה לִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי חתן דמים אתה לי which means, thou hast brought it about that my bridegroom (Moses) was on the point of being killed because of thee: thou hast been to me my husband’s murderer.


###### Rashi on Exodus 4:26:1
[Rashi on Exodus 4:26:1](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:26:1)

**וירף.** הַמַּלְאָךְ **ממנו, אז** הֵבִינָה שֶׁעַל הַמִּילָה בָּא לְהָרְגוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירף SO HE LOOSENED HIS HOLD — the angel loosened his hold ממנו FROM HIM; (cf. Exodus Rabbah 5:8). אז THEN she understood that he had come to kill him because of the delay in the circumcision,


###### Rashi on Exodus 4:26:2
[Rashi on Exodus 4:26:2](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:26:2)

**אמרה חתן דמים למולת.** חֲתָנִי הָיָה נִרְצָח עַל דְּבַר הַמִּילָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אמרה חתן דמים למלות SHE SAID “BRIDEGROOM OF BLOOD BECAUSE OF THE CIRCUMCISION” — my bridegroom was on the point of being killed on account of the circumcision.


###### Rashi on Exodus 4:26:3
[Rashi on Exodus 4:26:3](https://torahapp.org/share/book/Rashi%20on%20Exodus/r/4:26:3)

**למולת.** עַל דְּבַר הַמּוּלוֹת. שֵׁם דָּבָר הוּא, וְהַלָּמֶ"ד מְשַׁמֶּשֶׁת בִּלְשׁוֹן עַל, כְּמוֹ "וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל" (שמות י"ד), וְאֻנְקְלוֹס תִּרְגֵּם דָּמִים עַל דַּם הַמִּילָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
למלות means on account of (ל) the circumcision (מולות). The word מולות it a noun, and the ל prefixed it used in the tense of על, “on account of”, just as in (Exodus 14:3) “And Pharaoh will say regarding the children (לבני) of Israel”. Onkelos, however, translated the word דמים as having reference to the blood of the circumcision (whilst, according to Rashi, it refers to the blood of Moses which was about to be shed).