AND AFTERWARD. After Aaron did the signs¹ the two of them came to Pharaoh and the two of them spoke.², etc. For the Lord had promised them, and I will be with thy mouth,³ and with his mouth⁴ (Ex. 4:15).

footnotes: ¹ Recorded in Ex. 4:30. ² Unto Pharaoh, thus saith the Lord, God of Israel ³ Moses’ mouth. ⁴ Aaron’s mouth.

AND SAID…THUS SAITH THE LORD, THE GOD OF ISRAEL. Pharaoh had never before heard this name.⁵ (Lord). Moses therefore added the God of Israel,⁶ the meaning of which is, the people of Israel and not only the patriarch Jacob.

footnotes: ⁵ Pharaoh had never before heard the name YHVH ⁶ So that Pharaoh would know to whom he was referring.

THAT THEY MAY HOLD A FEAST (VE-YACHOGU) UNTO ME IN THE WILDERNESS. That they may sacrifice unto me.⁷ not only means a holiday, it also refers to the sacrifice that is offered on the holiday. Compare, bind the offering (chag) to the horns of the altar with cords,⁸ and chaggim (offerings) in Let the offerings come round (Is. 29:1).⁹

footnotes: ⁷ According to I.E. the word chag ⁸ Translated according to I.E. New J.P.S. translation is similar. ⁹ Translated according to I.E.

AND PHARAOH SAID: WHO IS THE LORD, THAT I SHOULD HEARKEN UNTO HIS VOICE. He asked, “Who is the Lord that he is God?”¹⁰ (the Lord)?” We learn this from Moses’ answer to Pharaoh, which follows.¹¹ is the God of the Hebrews. We deduce from this that Pharaoh had asked, “Who is this God YHVH?”

footnotes: ¹⁰ Pharaoh was not denying God. He merely asked, “Who is this God YHVH ¹¹ Moses answered Pharaoh that YHVH

AND THEY SAID. This name¹² refers to the God of the Hebrews. The Hebrews were a group whom the Egyptians were familiar with.¹³ as the God of the Hebrews. The term Hebrew refers to Abraham, who is called the Hebrew.¹⁴ It likewise refers to Abraham’s son Isaac and to Jacob and his sons,¹⁵ as I will explain when I comment on the verse if thou buy a Hebrew servant (Ex. 21:2).

footnotes: ¹² The Tetragrammaton. ¹³ Hence Moses identified YHVH ¹⁴ See Gen. 14:13. ¹⁵ It thus applies to the Israelites, hence the term, “the God of the Hebrews.” I.E. explains that the term Hebrew refers to Israelites because there were some commentators who believed that it applied to non-Israelite descendants of Abraham. See I.E. Ex. 21:2.

AND THEY SAID. The word nikra (hath met) is similar to nikro nikreti (as I happened by chance)¹⁶ (karah). However, nikra (spelled with an alef) comes from the root kof, resh, alef. I.E. points out that the alef and the heh interchange. For nikro (spelled with an alef) comes from the root kof, resh, alef and means met, (happened by chance) while nikreti (I happened by chance), from the root kof, resh, heh (the heh changes to a yod in the perfect) has a similar meaning. We thus see that the word nikrah, whether spelled with an alef or a heh, means met. in As I happened by chance upon mount Gilboa (II Sam. 1:6). It means met. He explained to Pharaoh why they are obligated to offer sacrifices, i.e., lest a pestilence or sword come upon us.¹⁷.

footnotes: ¹⁶ The Hebrew word for met comes from the root kof, resh, heh ¹⁷ I.E.’s paraphrase of lest He fall upon us with pestilence, or the sword

LEST HE FALL UPON US. Upon us includes us Israelites, also you, Pharaoh, and all the Egyptians. When Pharaoh saw that swarms of animals came and devoured many Egyptians, as it is written, He sent among them swarms of animals, which devoured them¹⁸ (Ps. 78:45), he said, Go ye, sacrifice to your God in the land (Ex. 8:21).¹⁹ However, Moses answered him, it is not meet so to do in the land²⁰ (Ps. 8:22). On the contrary, they would go a distance of three days’ journey into the wilderness (Ps. 8:23).²¹ The latter is the distance between Egypt and Mount Sinai for one who takes a straight path. It was there²² that the Israelites offered sacrifices, as it is written, ye shall serve God upon this mountain (Ex. 3:12).²³ It is furthermore written, and Moses²⁴ builded an altar under the mount (Ex. 24:4). Also, the altar that Moses built after Amalek was defeated²⁵ was erected on Mount Sinai, as it is written, and (Israel) encamped in Rephidim²⁶ (Ex. 17:1), and it is there written, Behold, I will stand before thee there upon the rock in Horeb²⁷ (Ex. 17:6). When the locusts came²⁸ Pharaoh gave some of the Israelites permission to go and sacrifice (Ex. 10:11). After the plague of darkness Pharaoh gave them all permission to go, with the exception that their cattle were to remain (Ex. 11:24). Now when they saw that a plague came and struck their first-born, Moses’ words, lest he fall upon us with pestilence, became clear.²⁹ in verse 3. They therefore said, We are all dead men (Ex. 12:33). The Egyptians then chased them out (Ex. 12:39) to go and sacrifice.³⁰ They also let them have what they asked for (Ex. 12:36).

footnotes: ¹⁸ Translated according to I.E. ¹⁹ In Egypt. ²⁰ Of Egypt. ²¹ And offer sacrifices to the Lord. ²² At Mount Sinai. ²³ Mount Sinai. ²⁴ The word Moses is not in this part of the original verse. I.E. probably quoted from memory. ²⁵ Ex. 17:15. ²⁶ Amalek attacked Israel in Rephidim (Ex. 17:8). ²⁷ Horeb is another name for Sinai. We thus see that Rephidim is very close to Sinai. ²⁸ I.E. is not being precise. It was when the threat of locusts came that Pharaoh gave some of the Israelites permission to go and sacrifice. See Ex. 10:1-11. ²⁹ They realized that they were included, as noted by I.E. earlier in his comment on us ³⁰ To the Lord.

AND THE KING OF EGYPT SAID. The word tafri’u (ye cause to break loose) means ye cause to disrupt.³¹ Yifra (cast off restraint) in When there is no vision, the people cast off restraint (yifra)³² (Prov. 29:18) is similar. Pharaoh included Moses and Aaron in get you unto your burdens, for Moses and Aaron represented all of Israel.³³ Your burdens does not mean your affairs.³⁴ And will ye make them³⁵ rest from their burdens (v. 5) proves the aforementioned.³⁶

footnotes: ³¹ That is, ye cause the people to spoil their work schedule (Krinsky). Cf. Rashi, “You separate and remove (the people) from their work.” ³² According to I.E. the verse should be rendered: the people disrupt the order of society. ³³ Hence Pharaoh’s words were directed at them. ³⁴ Contra Rashi, who comments, “Go to your work which you have to do in your houses.” ³⁵ The Israelites. ³⁶ It is unlikely that the same term (burdens) would refer to Moses’ affairs in verse 4 and Israel’s toil in verse 5.

AND PHARAOH SAID. Yefet says that the meaning of the people of the land are now many is, we are not concerned if pestilence or sword befalls them, for those who toil³⁷ are many.³⁸ However, according to my opinion its meaning is, you are seeking to cause a great amount of work to cease.

footnotes: ³⁷ The Israelite slaves. ³⁸ And we can afford to lose some of them to death.

AND THE SAME DAY PHARAOH COMMANDED. The taskmasters were Egyptian and the officers of the people were Israelites.

YE SHALL NO MORE GIVE. Tosifun (ye shall more)³⁹. is spelled with an alef.⁴⁰. However, it is usually spelled with a vav.⁴¹ changes into a vav in the hifil. Both of these letters⁴² and the alef. interchange with the yod.

footnotes: ³⁹ From the root yod, samekh, peh ⁴⁰ Following the tav ⁴¹ The yod ⁴² The vav

[STRAW.] It is customary for those who build with soil to mix it with straw or chaff so that it will last.

TO MAKE BRICK. Lilbon (to make brick) comes from the same root as levenah⁴³ is a denominative of levenah. (brick). A brick structure is stronger than a stone structure,⁴⁴ because a structure made out of soil⁴⁵ will be damaged by water and a stone structure will be harmed by fire.⁴⁶ It is similarly written, And they had brick for stone,⁴⁷ and slime had they for mortar (Gen. 11:3).⁴⁸ Note, there are nouns that are vocalized with a tzere, such as the word sefer (book),⁴⁹. or a segol, i.e., tzedek (righteousness),⁵⁰. whose status does not change⁵¹ at an etnach⁵² is placed under the accented syllable of the word which constitutes the most important logical pause within a sentence. It is similar to a colon or semicolon. or at the end of a verse.⁵³ or segol, segol, the tzere and the segol change to a kamatz at an etnach or sof pasuk (the end of the verse). Compare, even / aven; shekel / shakel; lemech / lamech. However, this is not always the case. The word teven (straw) falls into this category.⁵⁴ rather than taven. We not know the reason for the this; however, such is the case.

footnotes: ⁴³ Lilbon ⁴⁴ Hence they used brick rather than stone. ⁴⁵ Of mud. ⁴⁶ Some stones burst when in a fire, but a structure made of brick “will not dissolve in water or fall apart when burned” (I.E. on Gen. 11:3). ⁴⁷ That is, in place of stone (I.E. on Gen. 11:3). ⁴⁸ That is, in place of mortar. “A building made from such material is very strong and will not dissolve in water or fall apart when burned” (I.E. on Gen. 11:3). ⁴⁹ Vocalized tzere, segol ⁵⁰ Vocalized segol, segol ⁵¹ That is, whose vowels do not change. ⁵² A sign indicating a pause. The etnach ⁵³ When a word is vocalized tzere, segol ⁵⁴ Hence the end of verse 7 reads teven

AND GATHER. Ve-kosheshu (and gather) comes from the same root as kash (stubble).⁵⁵ is a denominative of kash. comes from a double root.⁵⁶.

footnotes: ⁵⁵ In other words, ve-kosheshu ⁵⁶ A root whose second and third letters are the same. Its root is kof, shin, shin

AND THE TALE. Matkonet means tale. It refers to a specified amount.

LET HEAVIER WORK BE LAID. Saadiah Gaon says that al yishu (let them not regard) is like al yishanu (let them not rely)⁵⁷, meaning to rely upon, to lean upon. Cf. Is. 10:20, ve-nishan al Adonai (but shall lean on the Lord). with the nun omitted, as it is in the word tet (to put)⁵⁸, meaning to put or to give. in I begin to put the dread of thee (Deut. 2:25). Pay no attention nor listen to the dreamer who says that the root of tet is tat.⁵⁹, for tat is the third person perfect masculine of tav, vav, tav. Compare, kam from the root kof, vav, mem and shav from the root shin, vav, bet. Because he found Scripture employing the word tattah (you put) in My enemies you put to flight before me (II Sam. 22:41), he thought that tattah is like shattah (thou hast set)⁶⁰ comes from the root shin, vav, tav. Tattah resembles shattah; hence this commentator concluded that tattah, like shattah, is an ayin vav. in Thou hast set our iniquities before Thee (Ps. 90:8). Now he cannot deny that the second tav in the word tattah indicates the second person⁶¹ (you) in you put. and the tav of the root is swallowed in the dagesh,⁶² in the second tav of tattah. That dagesh is in place of a root letter, a tav. even though the tav⁶³.” I.E.’s point is that when a pronominal tav (see note 61) is connected to a root ending in a tav, the tav of the stem is dropped and is compensated for by a dagesh, as in the word ve-hishbatti (root shin, bet, tav). The reading “even though the tav” doesn’t seem to make sense, for it implies that there are grounds for the tav not to receive a dagesh. However, I.E. goes on to show the reverse (Filwarg). should receive a dagesh like the tav in ve-hishbatti (and I will cause to cease) in and I will cause evil beasts to cease out of the land (Lev. 26:6). Since this is the case⁶⁴ in tattah is a root letter. it is better for the nun to be swallowed⁶⁵ is nun, tav, nun rather than tav, vav, tav, as the root nun, tav, nun is found in Scripture but the root tav, vav, tav as a verb is not. as it is swallowed by the tav in the word va-amitto (and his truth) (Gen. 24:27), for the word amitto⁶⁶. should have been written aminto and the word bat (daughter), benat and the word tet, tenet.⁶⁷. The missing first nun of the word tattah in tattah li is similar to the missing yod in rad⁶⁸ drop their yod in certain circumstances. Similarly words that begin with a nun. The root of rad is yod, resh, dalet. (spent) in the day was far spent (Jud. 19:11) and to the missing nun in the word ga (touch)⁶⁹. in Touch the mountains, that they may smoke (Ps. 144:5). However, in my opinion the word yishu (regard) means slack off, as Pharaoh said, for they are idle (nirpim) (v. 8).⁷⁰ (let them not regard) means let them not slack off. Yishu is similar to hasha (let go) in Let go of me (Ps. 39:14)⁷¹. and she’u (let go) in Let go of me (Is. 22:4),⁷². and to hasha (weaken) in And weaken⁷³. their eyes (Is. 6:10), for when the eyes weaken they grow dim.⁷⁴ is, and dim or shut their eyes. Tishenah (shall be closed) in And the eyes of them that see shall be closed (Is. 32:3) is similar.

footnotes: ⁵⁷ From the root shin, ayin, nun ⁵⁸ From the root nun, tet, nun ⁵⁹ That is, tav, vav, tav ⁶⁰ Shattah ⁶¹ It is not a root letter; it stands for attah ⁶² There is a dagesh ⁶³ This should be emended to read “for the tav ⁶⁴ That neither tav ⁶⁵ That is, it is better to assume that the root of tattah ⁶⁶ From the root alef, mem, nun ⁶⁷ For its root is nun, tav, nun ⁶⁸ Words that begin with a yod ⁶⁹ From the root nun, gimel, ayin ⁷⁰ According to I.E. al yishu ⁷¹ Translated according to I.E. J.P.S. translates: Look away from me ⁷² Translated according to I.E. J.P.S. translates: Look away from me ⁷³ J.P.S.: shut ⁷⁴ Hence the meaning of And weaken their eyes

[LYING WORDS.] Its meaning is, because⁷⁵. I.E. explains that the bet here has the meaning of because; that is, the phrase means because of lying words. of the lying words that Moses and Aaron assure them with.⁷⁶

footnotes: ⁷⁵ The Hebrew reads, be-divre shaker ⁷⁶ That is, let them not slack off from their work because of the lying words of Moses and Aaron.

WENT OUT. Of the king’s palace to the people who were working.⁷⁷, hence I.E.’s comment.

footnotes: ⁷⁷ The text does not say from where they went out

GO YOURSELVES, GET YOU STRAW WHERE YE CAN FIND IT. Close by or far off.

FOR NOUGHT OF YOUR WORK SHALL BE DIMINISHED. Nigra (diminished) is a participle.⁷⁸ It is therefore vocalized with a kamatz as is the rule.⁷⁹.

footnotes: ⁷⁸ The word can be mistaken for a perfect, hence I.E.’s comment. ⁷⁹ If it were a perfect it would be vocalized with a pattach

WERE SCATTERED. Va-yafetz (were scattered) is a transitive verb.⁸⁰, meaning he scattered. Pharaoh, who caused them to scatter, is the subject.⁸¹ (so the people scattered) is, and he (Pharaoh) scattered the people.

footnotes: ⁸⁰ In the hifil ⁸¹ According to I.E. the meaning of va-yafetz ha-am

FOR STRAW. In place of straw.⁸² prefixed to the word la-teven (for straw) means in place of. The more common meaning of such a lamed is, to, hence I.E.’s comment. Compare, la-chomer (for mortar) in and slime had they for mortar (Gen. 11:3).⁸³ prefixed to the word means in place of, as the meaning of la-chomer is, in place of mortar.

footnotes: ⁸² In other words, the lamed ⁸³ Here too the lamed

AND THE TASKMASTERS WERE URGENT. Atzim (urgent) is a transitive verb.⁸⁴ is usually intransitive in the kal, hence I.E.’s comment. It is like the word shav (returned) and the word mash (moved), which is sometimes found transitive and at times intransitive.

footnotes: ⁸⁴ It means urging; i.e., the taskmasters were urging them on. The word atz

[SAYING.] Its meaning is, saying to them.⁸⁵.

footnotes: ⁸⁵ To the Israelites.

DAILY. The phrase devar yom be-yomo (daily)⁸⁶ is similar to And from one sabbath to another (Is. 66:23).⁸⁷

footnotes: ⁸⁶ Literally, the matter of a day in its day. ⁸⁷ It refers to something which comes around in a fixed time (Weiser).

AND THE OFFICERS…OVER THEM. Over the Israelites.

[BOTH YESTERDAY AND TO-DAY.] I have previously explained⁸⁸ the use of the additional gam (both).⁸⁹, literally, both (or also) yesterday and both (or also) today. The second gam appears to be redundant; indeed, J.P.S. omits it. Now, both yesterday refers to the day that Moses did the signs before the eyes of the people and they consequently were not occupied with their work. To-day refers to the day that Moses and Aaron came to Pharaoh.⁹⁰ (v. 1). And thus it is written, And the same day⁹¹ Pharaoh commanded the taskmasters of the people (v. 6).⁹²

footnotes: ⁸⁸ See I.E. on Ex. 4:10 and Gen. 43:8. ⁸⁹ Our verse reads, gam temol gam ha-yom ⁹⁰ And told him for the first time, Let My people go ⁹¹ The very same day that Moses and Aaron came to Pharaoh. ⁹² Not to give the people straw for making bricks.

WHEREFORE DEALEST THOU THUS WITH THY SERVANTS? It was never your practice to do this.⁹³

footnotes: ⁹³ You never withheld straw from us.

BUT THE FAULT IS IN THINE OWN PEOPLE. The word ve-chatat (but the fault is)⁹⁴, meaning to sin. is a verb in the perfect.⁹⁵ (but the fault is in thine own people) is to be rendered, but thy people will sin. However, the vav changes it into an imperfect in accordance with the rules of grammar.⁹⁶ is a perfect, ve-chatat is an imperfect, for its vav is a conversive vav. The word is similar to ve-chate’ah.⁹⁷ in the perfect and ve-chate’ah in the imperfect. Chatat corresponds to chate’ah and ve-chatat to ve-chate’ah. Now when the alef was silenced, as it is in the word chata,⁹⁸ it was not possible to place a heh after the alef.⁹⁹. Two silent letters cannot be placed back to back. They therefore substituted a tav for the heh.¹⁰⁰ is the usual third person feminine suffix. However, if it were used here the alef could not be silent, as two silent letters cannot follow each other. Hence a tav was substituted for a heh. There is no need to place a dagesh¹⁰¹ follows a pattach. If chatat was vocalized with a pattach (rather than a kamatz) beneath the chet, then chatat would be a noun rather than a verb, in the tet.¹⁰² a noun. Cf. Rashi: “And this thing brings sin (chatat with a dagesh in the tet) upon your people.” The word ve-karat (will befall)¹⁰³. in and evil will befall you (Deut. 31:29) is similar.¹⁰⁴ in the feminine and kara/ve-kara in the masculine. The forms karat / ve-karat arose for the same reason that chatat / ve-chatat came into being. The word am (people) is here a feminine.¹⁰⁵ is usually masculine. However, here the verb governing it, viz., ve-chatat, is feminine. Hence it too must be feminine. Compare, ha-am (the people) in the people that were therein, how they dwelt¹⁰⁶ (dwelt), which governs am, is feminine. in security (Jud. 18:7) and ha-am (the people) in Why is this people of Jerusalem slidden back¹⁰⁷ (slidden back), which governs am, is feminine. (Jer. 8:5). Its meaning is,¹⁰⁸. See note 95. but the sin will be upon you. Moses out of respect alluded to Pharaoh by saying that the sin would be on his people.¹⁰⁹. However, he really meant the former. That I and my son Solomon shall be counted offenders (I Kings 1:21),¹¹⁰ And our enemies mock us as they please (Ps. 80:7),¹¹¹ was substituted for “You” out of respect for the Deity. and Thus they exchanged their glory (Ps. 106:20)¹¹² was substituted out of respect for God. are similar.

footnotes: ⁹⁴ From the root chet, tet, alef ⁹⁵ According to I.E. ve-chatat ammekha ⁹⁶ The point is, chatat ⁹⁷ The usual form of this verb in the third person feminine is chate’ah ⁹⁸ The third person masculine form of the verb fault or sin. ⁹⁹ Literally, a silent letter after the alef ¹⁰⁰ A silent heh ¹⁰¹ A dagesh ¹⁰² Contra Rashi, who considers ve-chatat ¹⁰³ A third person feminine from the root kof, resh, ayin ¹⁰⁴ The usual third person form of this verb is kare’ah/ve-kare’ah ¹⁰⁵ Am ¹⁰⁶ Here too the verb yoshevet ¹⁰⁷ The verb shovevah ¹⁰⁸ The meaning of but the fault is in thine own people ¹⁰⁹ In other words, rather than say, “but the sin (fault) will be upon you,” Moses said, but the sin will be in thine own people ¹¹⁰ According to I.E. its meaning is, you (David) shall be counted as an offender. However, Bathsheba did not want to say this directly to King David. ¹¹¹ According to I.E. its meaning is, and our enemies mock You (God). Us ¹¹² According to I.E. its meaning is they exchanged, Your glory. Their glory

BUT HE SAID. Your words did not avail, as Pharaoh was steadfast in the hardness of his heart.¹¹³

footnotes: ¹¹³ Hence he did not heed the words of Moses.

GO THEREFORE NOW, AND WORK. Pharaoh said this to the officers,¹¹⁴ as they too were obligated to work.

footnotes: ¹¹⁴ Who complained to Pharaoh (v. 15).

DID SEE. This verse is connected to the verses that follow it.¹¹⁵ They saw themselves in dire straits¹¹⁶ (and the officers of the children of Israel did see that they were set on mischief) as: and the officers of the children of Israel did see themselves in dire straits. because Pharaoh had said to them, Ye shall not diminish aught from your bricks, your daily task.¹¹⁷ Then they met Moses and Aaron and complained to them.¹¹⁸ The word otam (they) means themselves,¹¹⁹ their very bodies.¹²⁰ usually means them, hence I.E.’s comment. Otam (themselves) in But the shepherds fed themselves (Ezek. 34:8) and oto (himself)¹²¹ usually means him. However, here it means himself. Otam is the plural of oto, hence I.E.’s comment. in and he¹²² buried himself in the valley (Deut. 34:6)¹²³. are similar. Rabbi Moses ben Balaam¹²⁴ says that oto (it)¹²⁵ in Num. 6:13 as, himself. in he shall bring it (oto) unto the door of the tent of meeting (Num. 6:13)¹²⁶ is also similar. However, in my opinion its meaning¹²⁷ is that the priest shall command to bring him.¹²⁸ in Num. 6:13 has its usual meaning, him. According to I.E. the meaning of the verse is: he (the priest) shall bring him (via a command) unto the door of the tent of meeting. See I.E. on Num. 6:13.

footnotes: ¹¹⁵ Verses 19, 20, and 21 should be understood as one unit. Contra Rashi, who thinks that verse 20 does not refer to the officers but to other Israelites. ¹¹⁶ I.E. renders va-yiru shotere vene yisra’el otam be-ra ¹¹⁷ I.E.’s paraphrase of verse 19. ¹¹⁸ Verses 20 and 21. We thus see that verses 19-21 form one unit. ¹¹⁹ See note 121. ¹²⁰ The word otam ¹²¹ Oto ¹²² Moses. Cf. I.E. on Deut. 34:6. ¹²³ Translated according to I.E. J.P.S. renders: And he was buried in the valley ¹²⁴ A Bible commentator and grammarian who lived in the 10th and 11th centuries. See Vol. 1, chap. 49, note 38. ¹²⁵ He renders oto ¹²⁶ According to Rabbi Moses this clause should be rendered: he shall bring himself unto the door of the tent of meeting. ¹²⁷ The meaning of Num. 6:13. ¹²⁸ That is, oto

AND THEY MET. The words “who were” are missing.¹²⁹. Our text should be read as if written: who were standing.¹³⁰ And Pharaoh dreams (Gen. 41:1)¹³¹ is similar. Its meaning is, and Pharaoh was dreaming. Similarly, and behold he was standing by the river (Ibid.).¹³² There are many other such instances in Scripture.¹³³

footnotes: ¹²⁹ Our verse literally reads: And they met Moses and Aaron standing. J.P.S. renders: And they met Moses and Aaron, who stood in the way ¹³⁰ Our verse should be read: And they met Moses and Aaron who were standing. ¹³¹ Translated according to I.E. ¹³² The Hebrew text literally reads: and behold he standing by the river; “was” has to be added. ¹³³ Where words have been omitted from the text and have to be supplied by the reader.

AND THEY SAID UNTO THEM: THE LORD LOOK. At the violence done to us, the responsibility for which falls upon you.

[YE HAVE MADE OUR SAVOUR TO BE ABHORRED IN THE EYES OF PHARAOH.] Note that the five senses are perceived in one place located above the forehead.¹³⁴ Hence one sense is substituted for another sense,¹³⁵ of Pharaoh, for it is the nose that detects smell. However, since the senses are perceived in one place, Scripture interchanges them and employs sight in place of nose. as in And the light is sweet (Eccles. 11:7).¹³⁶ However, Rabbi Merinus says that its meaning is, we are as disgusting and abhorrent in his eyes as a foul odor.¹³⁷

footnotes: ¹³⁴ Cf. I.E.’s comments on Gen. 42:1 and the notes thereto. ¹³⁵ Scripture should have read: Ye have caused our savor to be abhorred in the nose ¹³⁶ Light cannot be tasted. We thus see that Scripture interchanges the senses. ¹³⁷ According to Rabbi Merinus the meaning of our clause is: Ye have made us to be abhorred by Pharaoh like a foul odor.

AND MOSES RETURNED. Now a question: Why did Moses complain and say, Why is it that thou hast sent me? and Neither hast thou delivered Thy people at all after God told him, And I know that the king of Egypt will not give you leave to go (Ex. 3:19) until he performed all the signs that God commanded him? The answer is, Moses thought that Pharaoh would lighten Israel’s yoke as soon as he spoke to him. However, Pharaoh placed a heavier workload upon them.¹³⁸ [WHEREFORE HAST THOU DEALT ILL WITH THIS PEOPLE?] Contrary to Your words, I have surely seen the affliction of My people (Ex. 3:7); And I am come down to deliver them out of the hand of the Egyptians (Ibid.). [WHY IS IT THAT THOU HAST SENT ME] To harm Israel. Behold,¹³⁹ I have not found an answer to give the officers.¹⁴⁰

footnotes: ¹³⁸ After Moses spoke to him. ¹³⁹ That is, in view of the aforementioned. ¹⁴⁰ Whose charges against Moses are recorded in verse 21.

FOR SINCE. From the day that I spoke to Pharaoh he hardened his yoke over them, as it is written, And the same day Pharaoh commanded the taskmasters of the people (v. 6).

[NEITHER HAST THOU DELIVERED.] My very thought was that Pharaoh would begin to lighten their burden¹⁴¹ and You would begin to deliver them.

footnotes: ¹⁴¹ As soon as I came to him and told him to free Israel.

[HE HAS DEALT ILL WITH THIS PEOPLE.] The word hera (he has dealt ill) is a transitive verb.¹⁴² from the root resh, ayin, ayin. It is similar to here’u (they did worse)¹⁴³ from the root resh, ayin, ayin. However, whereas hera is a third person singular masculine perfect, here’u is a third person plural. in they did worse than their fathers (Jer. 7:26).

footnotes: ¹⁴² It is a hifil ¹⁴³ It too is a hifil