## Sforno on Exodus Chapter 3

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

**וַיָּבֹא אֶל הַר הָאֱלֹהִים חֹרֵבָה.** הוּא לְבַדּוֹ לְהִתְבּוֹדֵד וּלְהִתְפַּלֵּל, עַל דֶּרֶךְ "וַיָּבֹא עַד חֶבְרוֹן" (במדבר יג:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא אל הר האלוקים חורבה. Moses, all by himself; he wanted to pray and meditate there in complete isolation and concentration. The phrase is similar to Numbers 13,22 ויבא עד חברון, where we find that one of the spies, Calev, reportedly, came to Chevron. [the sudden singular ויבא instead of ויבואו, there prompted the sages to say that Calev went to pray at the graves of the patriarchs. Ed.]


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

**וַיֵּרָא מַלְאַךְ ה' אֵלָיו.** בְּמַרְאֵה הַנְּבוּאָה, כִּי אָמְנָם כַּאֲשֶׁר יִגָּלוּ הַמַּלְאָכִים בִּדְמוּת אֲנָשִׁים בִּלְתִּי נְבוּאָה, כְּעִנְיַן לְאַבְרָהָם וּלְלוֹט וּלְבִלְעָם וּלְזוּלָתָם, לֹא יֹאמַר עֲלֵיהֶם וַיֵּרָא, אֲבָל יֹאמַר עֲלֵיהֶם וַיַּרְא, כְּמוֹ "וַיַּרְא וְהִנֵּה שְׁלֹשָׁה אֲנָשִׁים" (בראשית יח:ב), "וַיַּרְא לוֹט" (בראשית יט:א), "וַיַּרְא אֶת מַלְאַךְ ה' נִצָּב בַּדֶּרֶךְ" (במדבר כב:לא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא מלאך ה' אליו, in a prophetic vision. When angels appear to humans in human garb this is not considered a prophetic vision, i.e. it is something of a lower order of Divine manifestation. Divine communications to Avraham, Lot, Bileam, and others like them are not described as וירא, vayeyrah, “it appeared.” However, the recipient is described as וירא, “he saw,” i.e. he is described only in his active role, not his role as receptacle of G’d’s communication. Examples of the latter kind of communication occur in Genesis 18,2 as well as in Genesis 19,1 and in Numbers 22,31.


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

**וַיַּרְא וְהִנֵּה הַסְּנֶה בֹּעֵר בָּאֵשׁ.** דּוֹלֵק, וְזֶה דֶּרֶךְ חִידַת הַנְּבוּאָה, שֶׁהָיָה הַמַּלְאָךְ בְּתוֹךְ הַסְּנֶה, וְהָאֵשׁ בּוֹעֶרֶת בַּסְּנֶה סָבִיב הַמַּלְאָךְ, לְהוֹרוֹת שֶׁבִּהְיוֹת צַדִּיקֵי יִשְׂרָאֵל, שֶׁהֵם מַלְאֲכֵי ה', בְּתוֹךְ הַסְּנֶה שֶׁל עַם מִצְרַיִם, שֶׁהָיוּ לָהֶם סַרְבִּים וְסַלּוֹנִים, הַסְּנֶה יִבְעַר בָּאֵשׁ בְּצָרַת עֶשֶׂר מַכּוֹת, אֲבָל לֹא יִכְלוּ בְּאוֹתָן הַצָּרוֹת, כְּמוֹ שֶׁהוֹרָה בְּאָמְרוֹ "וְהַסְּנֶה אֵינֶנּוּ אֻכָּל", שֶׁהָיָה בִּלְתִּי כָּלֶה בָּאֵשׁ הַמְּלַהֵט בּוֹ. כִּי לֹא הָיְתָה נְבוּאַת מֹשֶׁה רַבֵּינוּ עָלָיו הַשָּׁלוֹם אָז כְּמוֹ שֶׁהָיְתָה אַחַר כָּךְ, כְּמוֹ שֶׁהֵעִיד בְּאָמְרוֹ "כִּי יָרֵא מֵהַבִּיט אֶל הָאֱלֹהִים", עַל הֵפֶךְ "וּתְמוּנַת ה' יַבִּיט" (במדבר יב:ח). אֲבָל מִיּוֹם מַתַּן תּוֹרָה וָאֵילָךְ, שֶׁנִּגְלָה אָז לְכָל יִשְׂרָאֵל פָּנִים בְּפָנִים וְהֵם לֹא סָבְלוּ זֶה, כְּאָמְרָם "לֹא אֹסִף עוֹד לִשְׁמֹעַ אֶת קוֹל ה' וְכוּ'" (דברים ה:כב), וְהוּא לְבַדּוֹ נִשְׁאַר בְּאוֹתָהּ מַדְרֵגָה, כְּמוֹ שֶׁאָמַר "שׁוּבוּ לָכֶם וְאַתָּה פֹּה עֲמֹד עִמָּדִי" (דברים ה:כז-כח), וּכְאָמְרוֹ "וַיַּעֲמֹד הָעָם מֵרָחֹק וּמֹשֶׁה נִגַּשׁ" (שמות כ:יח), הָיְתָה נְבוּאַת מֹשֶׁה רַבֵּינוּ פָּנִים בְּפָנִים וּמַרְאֶה וְלֹא בְחִידוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא והנה הסנה בוער באש, it kept burning; This phenomenon indicated the prophetic nature of the experience. Unless the angel had been within the bush, this could not have happened as something natural. The fire Moses saw burning enveloped the angel. The implied message was that the righteous members of the Jewish people, who are themselves angels of G’d, i.e. His messengers on earth, and who are surrounded by the Egyptian nation who treated them as burning thistles or less, would themselves become subject to this fire when enduring the ten plagues, but would remain unharmed by all those plagues. This is what Moses was taught when he saw והסנה איננו אוכל. it was not consumed by the flames which kept burning. The level of Moses’ prophecy at that time was not yet at the level it would be later on. The very fact that the Torah describes Moses as being even afraid to look at the spectacle before his eyes is proof of this (compare verse 6). From the day the Torah was given, as the Torah testifies in Numbers 12,8 ותמונת ה' יביט, G’d extended the power of Moses’ prophetic visions so that He shows him a visual image of G’d. The entire Jewish people had had a brief revelation of G’d’s glory at Mont Sinai only. Their power of endurance was so limited even at that time that the Torah reports them as saying that they could not even endure hearing the voice of the Lord, not to speak of enduring a visual image. Only Moses was able to retain the level of prophecy which the entire nation experienced during the revelation at Mount Sinai. This is the meaning of Deuteronomy 5,27-28 שובו לכם לאהליכם ואתה פה עמוד עמדי, “you (pl.) go back to your tents, and you (sing.) remain standing here beside Me.” This is also borne out by Exodus 20,18 ויעמוד העם מרחוק, “the people stood at a distance,” followed by ומשה נגש, “whereas Moses approached.” (to the cloud within which the glory of G’d was enveloped). Moses’ level of prophecy from that time on remained on the level known as פנים אל פנים, “face to face,” i.e. direct, not indirect. G’d told Miriam and Aaron there that He does not speak to Moses in riddles but by showing him a visual image (Numbers 12,8)


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

**אָסוּרָה נָּא וְאֶרְאֶה.** אֶתְבּוֹנֵן וְאֶרְאֶה, **מַדּוּעַ לֹא יִבְעַר הַסְּנֶה**. לָמָּה לֹא יִכְלוּ הַמִּצְרִים בְּרֹב מַכּוֹתָם, כְּעִנְיַן "וְדָלְקוּ בָהֶם וַאֲכָלוּם" (עובדיה א:יח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אסורה נא ואראה; I will try and understand the phenomenon by looking at it more closely. מדוע לא יבער הסנה. Why the Egyptians do not perish from the many plagues they have to endure. The normal reaction to burning is that the object afire is consumed by the fire, as mentioned in Ovadiah 18.


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

**וַיַּרְא ה' כִּי סָר לִרְאוֹת.** לְהִתְבּוֹנֵן בַּדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא ה' כי סר לראות, When G’d saw that Moses took a deeper interest in the phenomenon,


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

**וַיִּקְרָא אֵלָיו אֱלֹהִים.** לְהוֹדִיעוֹ, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה "בָּא לְטַהֵר מְסַיְּעִין אוֹתוֹ", כְּעִנְיַן "וּמֹשֶׁה עָלָה אֶל הָאֱלֹהִים וַיִּקְרָא אֵלָיו ה' מִן הָהָר" (שמות יט:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא אליו אלוקים, to explain the phenomenon to him, in accordance with the well known principle ofהבא לטהר מסיין אותו, “when someone wants to purify something impure one extends a helping hand to him “ A well known example of this is Exodus 19,3 where we find that as soon as Moses ascended the mountain G’d descended toward him.


###### Sforno on Exodus 3:5:1
[Sforno on Exodus 3:5:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:5:1)

**שַׁל נְעָלֶיךָ.** אֲפִלּוּ בַּמָּקוֹם שֶׁאַתָּה בּוֹ עַתָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
של נעליך, even on the spot you are standing on now.


###### Sforno on Exodus 3:7:1
[Sforno on Exodus 3:7:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:7:1)

**רָאֹה רָאִיתִי אֶת עֳנִי עַמִּי.** צַדִּיקֵי הַדּוֹר הַנֶּאֱנָחִים וְהַנֶּאֱנָקִים עַל עֲוֹנוֹת הַדּוֹר וְעַל עֲנִיִּים וּמִתְפַּלְלִים, וּכְנֶגְדָּם נִגְלָה מַלְאַךְ ה' תּוֹךְ הַסְּנֶה. וְטַעַם רָאֹה רָאִיתִי, אָמְנָם רָאִיתִי. וְזֶה טַעַם הַמָּקוֹר בְּכָל מָקוֹם כְּשֶׁיּוּשַׂם לְכֶפֶל, כְּמוֹ "עָלֹה נַעֲלֶה", "יָכֹל נוּכַל" (במדבר יג:ל), כִּי עִנְיָנוֹ כְּטַעַם אָמְנָם לְהוֹרוֹת שֶׁהָאֱמֶת כָּךְ הוּא, אַף עַל פִּי שֶׁיִּטְעֹן הַטּוֹעֵן וְיֹאמַר הֵפֶךְ זֶה, כְּעִנְיַן "יָדַעְתִּי בְנִי יָדַעְתִּי" (בראשית מח:יט). כְּלוֹמַר, אַף עַל פִּי שֶׁרָאִיתִי אֶת עֳנִי עַמִּי אֲשֶׁר בְּמִצְרַיִם, כְּמוֹ שֶׁהוֹרָה הֱיוֹת הַמַּלְאָךְ בְּתוֹךְ הַסְּנֶה, וְאַף עַל פִּי שֶׁעַל צָרֵיהֶם אָשִׁיב יָדִי כְּמוֹ שֶׁהוֹרָה הָאֵשׁ בַּסְּנֶה, מִכָּל מָקוֹם לֹא יִסּוֹפוּ הַמִּצְרִים הַצָּרִים אוֹתָם בְּכָל מַכּוֹת שֶׁאֶשְׁלַח בָּם, כְּמוֹ שֶׁהוֹרָה עִנְיַן "וְהַסְּנֶה אֵינֶנּוּ אֻכָּל", כִּי אָמְנָם אֵין הַכַּוָּנָה בַּמַּכּוֹת שֶׁאָבִיא עֲלֵיהֶם לְהַכְרִיתָם וּלְהוֹשִׁיב יִשְׂרָאֵל בִּמְקוֹמָם, אֲבָל לְהַצִּיל יִשְׂרָאֵל מִיָּדָם וּלְהוֹשִׁיבָם בְּמָקוֹם אַחֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ראה ראיתי את עני עמי, “I have indeed seen the plight of My people.” A reference to the righteous ones among them who groaned and sighed over the sins of their generation and their resulting plight, praying. In response to the prayer of these righteous people the angel answered out of the burning bush. The meaning of the words ראה ראיתי is “indeed I have seen, taken notice.” This construction is normal wherever the Torah employs a dual, duplicate construction. The reason for the duplication is as if to contradict someone who denies that G’d has seen what goes on. It is as if saying: ‘in spite of anything you think or say, I insist that you are wrong and I am right.” It is similar to Yaakov negating Joseph’s trying go correct the position of his hands when he was blessing Ephrayim and Menashe. At that time Yaakov simply said: “I know my son, I know.” (Genesis 48,19) The angel confirmed to Moses that in spite of G’d being aware of the Israelite’s problems and the fact that He was going to inflict numerous plagues on the Egyptians, the latter would not simply collapse in spite of all the plagues. My intention with the plagues is not to destroy the Egyptians and to leave the Israelites in their place, on their land, but I want to save the Israelites and to take them out of Egypt in order to settle them elsewhere.


###### Sforno on Exodus 3:8:1
[Sforno on Exodus 3:8:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:8:1)

וְזֶה טַעַם **וָאֵרֵד לְהַצִּילוֹ וּלְהַעֲלוֹתוֹ מִן הָאָרֶץ הַהִיא אֶל אֶרֶץ.** כְּלוֹמַר נִגְלֵיתִי בַּמַּרְאֶה זוֹ לְהַצִּילוֹ וּלְהַעֲלוֹתוֹ, לֹא לְהַכְרִית הַמִּצְרִים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וארד להצילו...ולהעלותו מן הארץ ההיא אל ארץ, I revealed Myself to you in this manifestation only to acquaint you with the fact that I will save the Israelite nation and lead them out of Egypt, not in order to destroy Egypt.


###### Sforno on Exodus 3:8:2
[Sforno on Exodus 3:8:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:8:2)

**זָבַת חָלָב וּדְבָשׁ.** רַבַּת הַמִּקְנֶה וְרַבַּת הַמָּזוֹן, עָרֵב וּמוֹעִיל, כְּאָמְרוֹ "אֱכָל־בְּנִי דְבַשׁ כִּי־טוֹב, וְנֹפֶת מָתוֹק" (משלי כד:יג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זבת חלב ודבש, a land with much livestock and abundant food of good quality and of nourishing properties (honey). These terms are used in this sense in Proverbs 24,13 אכול בני דבש כי טוב ונפת מתוק. “My son, eat honey for it is good, and the honeycomb for it is sweet on your palate.”


###### Sforno on Exodus 3:9:1
[Sforno on Exodus 3:9:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:9:1)

**וְעַתָּה.** וּבִהְיוֹת זֶה כֻּלּוֹ אֱמֶת, וְזֶה טַעַם וְעַתָּה בְּכָל מָקוֹם. אָמַר: וּבִהְיוֹת זֶה אֱמֶת, שֶׁיָּדַעְתִּי אֶת מַכְאוֹבָיו וְנִגְעֵי לְבָבוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועתה, seeing that all this is true. This is the meaning of the word ועתה wherever it appears. G’d said: in view of the fact that the Israelites’ complaints are justified, that they are entitled to complain, and I am aware of their pain, etc.,


###### Sforno on Exodus 3:9:2
[Sforno on Exodus 3:9:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:9:2)

**הִנֵּה צַעֲקַת בְּנֵי יִשְׂרָאֵל בָּאָה אֵלָי.** שֶׁקִּבַּלְתִּי תְּפִלָּתָם, מֵאַחַר שֶׁקְּרָאוּנִי בֶּאֱמֶת, לֹא עַל דֶּרֶךְ "וַיְפַתּוּהוּ בְּפִיהֶם" (תהלים עח:לו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הנה צעקת בני ישראל באה אלי, I have accepted their prayer after they truly called on Me, [aware that I could help them. Ed.] They did not merely mouth these prayers to give themselves the illusion of having vented their frustrations (compare Psalms 27,36).


###### Sforno on Exodus 3:9:3
[Sforno on Exodus 3:9:3](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:9:3)

**וְגַם רָאִיתִי אֶת הַלַּחַץ.** וּמִצַּד רֹב הַלַּחַץ רָאוּי לַעֲנוֹשׁ אֶת הַלּוֹחֲצִים, כְּעִנְיַן "וְקֶצֶף גָּדוֹל אֲנִי קוֹצֵף עַל הַגּוֹיִם הַשַּׁאֲנַנִּים אֲשֶׁר אֲנִי קָצַפְתִּי מְעָט וְהֵם עָזְרוּ לְרָעָה" (זכריה א:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וגם ראיתי את הלחץ, in view of the excessive pressure brought to bear on them, the ones applying the pressure deserve to be punished. We find a similar construction in Zecharyah 1,15:וקצף גדול אני קוצף על הגוים השאננים אשר אני קצפתי מעט והם עזרו לרעה, “and I am very angry with those nations that are at ease; for I was only angry a little; but they overdid the punishment.”


###### Sforno on Exodus 3:10:1
[Sforno on Exodus 3:10:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:10:1)

**וְעַתָּה.** לְכָה וְאֶשְׁלָחֲךָ אֲלֵיהֶם, לְהַתְרוֹת בָּהֶם בְּטֶרֶם שֶׁאֶעֱנִישֵׁם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועתה לכה ואשלחך, to them, to warn them before I have to resort to punishing them.


###### Sforno on Exodus 3:11:1
[Sforno on Exodus 3:11:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:11:1)

**מִי אָנֹכִי כִּי אֵלֵךְ.** אֵיךְ יַחְשֹׁב אֶת הַתְרָאָתִי:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מי אנכי כי אלך?, how will my warning be effective?


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

**וְכִי אוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל.** שֶׁאֶזְכֶּה לְהוֹצִיא אֶת בְּנֵי יִשְׂרָאֵל שֶׁהֵם עַתָּה בִּלְתִּי רְאוּיִים לְכָךְ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וכי אוציא את בני ישראל, that I will have the merit to take out the Jewish people who are at this time not deserving of this?


###### Sforno on Exodus 3:12:1
[Sforno on Exodus 3:12:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:12:1)

**כִּי אֶהְיֶה עִמָּךְ וְזֶה לְּךָ הָאוֹת.** שֶׁתִּגְזֹר אֹמֶר וְיָקֻם לָךְ (איוב כב:כח) בְּכָל אֲשֶׁר תִּפְנֶה שָׁם, וּבָזֶה יַכִּירוּ הַכֹּל שֶׁשְּׁלַחְתִּיךָ וְיַחֲשִׁיבוּ אוֹתְךָ וְאֶת דְּבָרֶיךָ, כְּעִנְיָן "גַּם הָאִיש מֹשֶׁה גָּדוֹל מְאֹד בְּאֶרֶץ מִצְרָיִם" (שמות יא:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אהיה עמך וזה לך האות, that you will not only issue decrees but will carry them out successfully wherever you turn. Your very success will convince everyone that I must be the One who has sent you. They will therefore take you and your words very seriously. We find that this did indeed come true in Exodus 11,3 והאיש משה גדול מאד בכל ארץ מצרים, “the man Moses was very great in the whole land of Egypt.”


###### Sforno on Exodus 3:12:2
[Sforno on Exodus 3:12:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:12:2)

**בְּהוֹצִיאֲךָ אֶת הָעָם מִמִּצְרַיִם תַּעַבְדוּן אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה.** אַף עַל פִּי שֶׁאֵינָם רְאוּיִים, הֵם מוּכָנִים לַעֲבוֹד אֶת הָאֱלֹהִים עַל הָהָר הַזֶּה בְּהוֹצִיאֲךָ אוֹתָם מִבֵּין הַפּוֹשְׁעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהוציאך את העם ממצרים תעבדון את האלוקים על ההר הזה.. even though they are not worthy of redemption at this time, but they are worthy of serving the Lord at this mountain when you take them out from among these professional sinners.


###### Sforno on Exodus 3:13:1
[Sforno on Exodus 3:13:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:13:1)

**וְאָמְרוּ לִי מַה שְּׁמוֹ.** הִנֵּה הַשֵּׁם יוֹרֶה עַל הַצּוּרָה הָאִישִׁיִּת, וְהַצּוּרָה הִיא סִבָּה עַצְמִיִּת לִפְעֻלָּה הַמְיֻחֶדֶת לָאִישׁ. יֹאמְרוּ אִם כֵּן בְּאֵיזֶה פֹעַל נִמְשָׁךְ מִמֶּנּוּ, שֶׁבּוֹ יִקָּרֵא בְּשֵׁם מִי שֶׁשְּׁלָחֲךָ לְהוֹצִיאֵנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"ואמרו לי "מה שמו?, a name describes the individual features of a person, Being, or what makes him distinctive. The people could therefore be expected to ask Moses in what manner this G’d whose messenger he claimed to be had distinguished Himself as being special, different from other gods.


###### Sforno on Exodus 3:14:1
[Sforno on Exodus 3:14:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:14:1)

**אֶהְיֶה אֲשֶׁר אֶהְיֶה.** הַהֹוֶה תָּמִיד עַל עִנְיָן אֶחָד מִצַּד עַצְמוֹ, וּמִזֶּה יִתְחַיֵּב שֶׁיֹּאהַב הַמְּצִיאוּת וְיִשְׂנָא כָּל הֶפְסֵד מִנֶּגֶד לַמְּצִיאוּת, כְּאָמְרוֹ "כִּי לֹא אֶחְפֹּץ בְּמוֹת הַמֵּת" (יחזקאל יח:לב). וּמִזֶּה יִתְחַיֵּב שֶׁיֹּאהַב מִשְׁפָּט וּצְדָקָה, אֲשֶׁר תַּכְלִיתָם מְצִיאוּת, וְיִשְׂנָא הָעָוֶל וְהָאַכְזָרִיּוּת, הַמַּטִּים עֲקַלְקְלוֹת אֶל הֶעְדֵּר וְהֶפְסֵד, וּבָזֶה שָׂנֵא חָמָס וְאַכְזָרִיּוּת הַמִּצְרִים נֶגְדְּכֶם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אהיה אשר אהיה. I am an independent existence, not subject to influences by other phenomena or even caused by them. Seeing that this is so it follows that I love existing, and beings that exist. As a corollary to this love of Mine for existence, it follows that I deeply resent anything or anyone who tries to terminate such an existing being from continuing to do so. The prophet Ezekiel 18,32 phrased this thought as “for I do not desire the death of him that dies.” From this it follows that I must love righteousness and justice the objective of both virtues being the continued existence of all who deserve it. At the same time, it follows that I must hate injustice and cruelty as these vices are apt to terminate the existence of the victims of these vices. Clearly, then, this G’d must hate the violence and cruelty perpetrated on you by the Egyptians.


###### Sforno on Exodus 3:15:1
[Sforno on Exodus 3:15:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:15:1)

**וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה כֹּה תֹאמַר אֶל בְּנֵי יִשְׂרָאֵל.** לְחַכְמֵי הַדּוֹר:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר עוד אלוקים אל משה כה תאמר אל בני ישראל, the Beney Yisrael that G’d refers to here are the elders of the people. (according to Rashi the people at large would not understand such thoughts.)


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

**ה' אֱלֹהֵי אֲבוֹתֵיכֶם.** מִצַּד פְּעֻלָּתוֹ הַמְיֻחֶדֶת לוֹ, אֲשֶׁר יוֹרֶה עָלֶיהָ הַשֵּׁם הַמְיֻחָד, וּמִצַּד הֱיוֹתוֹ אֱלֹהֵי אֲבוֹתֵיכֶם, שֶׁכָּרַת עִמָּם בְּרִית לָהֶם וּלְזַרְעָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ה' אלוקיכם, this is also the G’d of your patriarchs in addition to being the G’d possessing these virtues just mentioned. He had concluded a covenant with your patriarchs including all their offspring, so that this is part of My definition (name) זה שמי לעולם, forever as well as the name He already was known by previously before this additional attribute through the covenant with the patriarchs.


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

**זֶה שְּׁמִי לְעֹלָם.** הַשֵּׁם הַמְיוּחָד, וְזֶה הַשֵּׁם הַקּוֹדֵם הַמּוֹרֶה קַדְמוּתִי, מְצִיאוּתִי קַדְמוּתִי וְנִצְחִיּוּתִי, הוּא זִכְרִי לְדוֹר דּוֹר, הוּא מַה שֶּׁהִשִּׂיגוּ כָּל חַכְמֵי הַדּוֹרוֹת, חֲדָשִׁים גַּם יְשָׁנִים, שֶׁיֵּשׁ בְּהֶכְרֵחַ נִמְצָא קַדְמוֹן נִצְחִי בִּלְתִּי מִשְׁתַּנֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זכרי לדור ודור, this is what wise men have figured out for themselves already since time immemorial that there must be a prime Cause, an eternal Being, not subject to change, i.e, to aging, weakening.


###### Sforno on Exodus 3:16:1
[Sforno on Exodus 3:16:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:16:1)

**פָּקֹד פָּקַדְתִּי אֶתְכֶם.** מִצַּד הֱיוֹתְכֶם זַרְעָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פקד פקדתי אתכם, seeing that you are their descendants.


###### Sforno on Exodus 3:16:2
[Sforno on Exodus 3:16:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:16:2)

**וְאֶת הֶעָשׂוּי לָכֶם בְּמִצְרָיִם.** מִצַּד הֱיוֹתִי שׂוֹנֵא הָאַכְזָרִיּוּת וְהֶחָמָס.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת העשוי לכם במצרים, seeing that I hate violence and cruelty.


###### Sforno on Exodus 3:18:1
[Sforno on Exodus 3:18:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:18:1)

**וְשָׁמְעוּ לְקֹלֶךָ.** בְּכָל אֲשֶׁר תְּצַוֵּם:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושמעו לקולך, in all that you will command them.


###### Sforno on Exodus 3:18:2
[Sforno on Exodus 3:18:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:18:2)

**אֱלֹהֵי הָעִבְרִים.** אֱלֹהֵי הַמַּחֲזִיקִים בְּדֵעוֹת עֵבֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוקי העבריים, the G’d of those who follow the teachings of Ever. (grandson of Shem)


###### Sforno on Exodus 3:18:3
[Sforno on Exodus 3:18:3](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:18:3)

**נִקְרָה עָלֵינוּ.** בְּעֵת שֶׁלֹּא הָיִינוּ מִתְכַּוְּנִים לִנְבוּאָה, וְלֹא מְבַקְשִׁים דָּבָר מִלְּפָנָיו, רַק לְהַפְקַת רְצוֹנוֹ צִוָּה שֶׁנִּזְבַּח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נקרה עלינו, at a time when we had not expected any divine prophecy, and had not asked anything of Him. He commanded us to bring offerings to satisfy His own will, not ours. [the author justifies the use of the root קרה which describes things which happen without one knowing the cause for these happenings. Ed.]


###### Sforno on Exodus 3:19:1
[Sforno on Exodus 3:19:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:19:1)

**כִּי לֹא יִתֵּן אֶתְכֶם מֶלֶךְ מִצְרַיִם לַהֲלֹךְ.** לֹא יַסְכִּים לַעֲשׂוֹת זֶה בִּרְצוֹנוֹ, לְבַקָּשָׁתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי לא יתן אתכם מלך מצרים להלוך. He will not agree to do this from his own free volition at My request.


###### Sforno on Exodus 3:19:2
[Sforno on Exodus 3:19:2](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:19:2)

**וְלֹא בְּיָד חֲזָקָה.** וַאֲנִי אֶעֱשֶׂה שֶׁלֹּא יִתֵּן אֶתְכֶם לַהֲלוֹךְ כַּאֲשֶׁר תֶּחֱזַק יָדִי עָלָיו, כִּי בְּסוּר הַמַּכּוֹת אֲחַזֵּק לִבּוֹ שֶׁלֹּא יִירָא שֶׁאוֹסִיף לְהַכּוֹתוֹ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא ביד חזקה, I will see to it that he will not even allow you to depart as a result of the plagues I shall inflict on Egypt. I will arrange that as soon as a plague has ceased he will change his mind in order to give Me a chance to inflict further plagues on him as chastisement.


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

**וְהִכֵּיתִי אֶת מִצְרַיִם בְּכֹל נִפְלְאוֹתָי.** בְּאֹפֶן שֶׁיִּפָּלֵא עֲלֵיהֶן כָּל שׁוֹמֵעַ, וְרַבִּים יִרְאוּ וְיִירָאוּ, אוּלַי יָשׁוּבוּ קְצָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והכיתי את מצרים בכל נפלאותי, in a manner which will make everyone who hears about these plagues sit up and take notice. Many of those who will hear about this will perhaps repent and abandon idolatry. [the author does not view the plagues as a punishment but as G’d’s educational tool. Ed.]


###### Sforno on Exodus 3:22:1
[Sforno on Exodus 3:22:1](https://torahapp.org/share/book/Sforno%20on%20Exodus/r/3:22:1)

**וְנִצַּלְתֶּם אֶת מִצְרָיִם.** אַף עַל פִּי שֶׁתְּקַבְּלוּ הַכֹּל מֵהֶם דֶּרֶךְ הַשְׁאֵלָה, וְתִהְיוּ חַיָּבִים לְהַחֲזִיר, הִנֵּה תִּקְנוּ אַחַר כָּךְ אֶת הַכֹּל בַּדִּין, בְּרָדְפָם אַחֲרֵיכֶם לְהִלָּחֵם בָּכֶם וְלִשְׁלֹל אֶת שְׁלַלְכֶם. כִּי אָמְנָם כַּאֲשֶׁר מֵתוּ בְּאוֹתָהּ הַמִּלְחָמָה, כִּי ה' נִלְחָם, הָיָה בַּדִּין מִדָּה כְּנֶגֶד מִדָּה כָּל שְׁלַל הָרוֹדְפִים לַנִּרְדָּפִים, כַּמִּנְהָג בְּכָל מִלְחָמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונצלתם את מצרים. Even though all that they will give you will be on loan and you will be obligated to return these items. The status of these “borrowed” articles underwent a legal change when these same Egyptians turned into pursuers of the departing Israelites with intent to kill them. From that moment on what had previously been on loan now became legitimate booty of war. Not only that, but the previous owners had died in a war fought against them by G’d Himself when the pursuers had become the pursued, something which happens in many wars.