AND GOD SAID UNTO MOSES: NOW SHALT THOU SEE. When I bring the plagues upon Egypt things will start getting better for Israel, as I¹ will yet explain. God who is Almighty and also awe inspiring, placed before us the secret of the Torah. I will now begin to explain the Torah portion called, And I Appeared.

footnotes: ¹ That is, I.E.

AND GOD SPOKE. Scripture reads, And the people believed (Ex. 4:31). The latter implies that not all of the people believed. Everyone including Pharaoh, as I will yet explain,² admitted to the existence of God.³ Scripture therefore says, And God spoke unto Moses, and said unto him: I am the Lord (v. 2); Wherefore say unto the children of Israel: I am the Lord (v. 6); and ye shall know that I am the Lord your God (v. 7).

footnotes: ² Ex. 8:15; 9:28. ³ As an impersonal power. However, they did not know Him as a personal God who is concerned with man, i.e, as the Lord.

AND I APPEARED. The patriarchs received their prophesies in visions of the night, hence the term And I appeared.⁴) and the word for, and I appeared (va-era) come from the same root, resh, alef, heh.

footnotes: ⁴ Which implies, I appeared in a vision. The Hebrew word for vision (mareh

[ALMIGHTY.] It is difficult to explain the word Shaddai (Almighty).⁵ Saadiah Gaon says that the shin of Shaddai is a preposition, like the shin prefixed to she-attah (that it is thou) in that it is thou that talkest with me (Jud. 6:17). The meaning of Shaddai is: Who said to the world, enough.⁶ is composed of two words, she-dai (who is enough). He further explained that she-dai is short for she-amar le’olam dai. Saadiah Gaon apparently interprets Shaddai as meaning the one who controls or sets a limit on nature. See Hagigah 12a, “What is the meaning of ani El Shaddai (Gen. 17:1)? Its meaning is: I am (ani) the God (El) who said to my world dai (enough). Resh Lakish said: When the Holy One created the sea, it went spreading on until the Holy One rebuked it and made it dry (i.e., said to it, enough).” However, I cannot see any meaning in this interpretation. How can God be called by the name “Who is enough?”⁷) (Krinsky). Shaddai therefore can only be taken as an adjective, like the words tov (good) and sallach (ready to pardon) in good, and ready to pardon (Ps. 86:5) and davvai (faint)⁸ in Shaddai is not a prefix but an integral part of the word, like the dalet in davvai and the samekh in sallach. in My heart is faint within me (Jer. 8:18). Now Rabbi Samuel the Nagid explains Shaddai with the Arabic word al kahar, which means victorious and mighty. He further notes that the yod in Shaddai is in place of the double letter,⁹ is shin, dalet, dalet. (Cf. I.E. on Gen. 17:1 and the notes thereto.) Shaddai is spelled shin, dalet, yod. Thus one dalet is missing. Rabbi Samuel says that the yod takes the place of the dalet. like the yod in dalyu (hang limp)¹⁰. A lamed is missing in dalyu and is made up by the yod. in The legs hang limp from the lame (Prov. 26:7) and the alef in baze’u (divide)¹¹ is bet, zayin, zayin. A zayin is missing in baze’u and is made up by the alef. in Whose land the rivers divide (Is. 18:2). Shaddai (mighty) in like a mighty voice (Ezek. 1:24)¹² and Shaddai (mighty) in And mighty shall he thy silver (Job 22:25)¹³ are similar. The Nagid explained it well.¹⁴ means mighty or the Almighty.

footnotes: ⁵ Its meaning is not self-evident. ⁶ According to Saadiah Gaon, Shaddai ⁷ I.E. was bothered by having a proper name that opens with a prefix (the shin ⁸ In other words, the shin ⁹ According to the Nagid the root of Shaddai ¹⁰ The root of which is dalet, lamed, lamed ¹¹ The root of baze’u ¹² Translated according to I.E. ¹³ Translated according to I.E. See I.E.’s commentary on Gen. 17:1 and note 2 thereto. ¹⁴ I.E. agrees with the Nagid that Shaddai

[I MADE ME NOT KNOWN TO THEM.] The word nodati (I made Me known) is in the nifal.¹⁵ It is not like hodati (I made known)¹⁶. According to Menachem ben Saruk, a tenth-century Sephardic philologist, the meaning of our clause is: but My name YHVH I made not known to them. See note 18. as Menachem maintains.¹⁷. However, there are many verses that show that the patriarchs were aware of this divine name. Cf. Gen. 15:2; 22:14.

footnotes: ¹⁵ Its literal meaning is, I was known. ¹⁶ Which is in the hifil ¹⁷ For if we take Menachem’s interpretation at face value, then Israel’s forefathers were not aware of the divine name YHVH

[BUT BY MY NAME YHVH.] Rabbi Merinus says that u-shemi YHVH (But by my name YHVH)¹⁸ I made Me not known to them. The latter is grammatically incorrect, as it lacks the preposition “by” before “My name,” and it presents a problem for it implies that the patriarchs were not aware of the name YHVH. However, it is clear from the book of Genesis that Abraham and Jacob were acquainted with this name. The commentaries which follow try each in his own way to solve this problem. is an oath, as in Arabic there is a vav which indicates an oath.¹⁹ can be interpreted as an oath, its meaning being: I swear by My name YHVH. Rabbi Merinus explains the meaning of I made Me not known to them as: I made Me not known to them as I made Me known to you.²⁰. The meaning of the entire verse is: I appeared unto Abraham, unto Isaac, and unto Jacob, as God Almighty, and I swear by My name YHVH that I made Me not known to them as I made Me known to you. However, we never find a vav with this meaning in Scripture.²¹ indicating an oath. Thus we can’t interpret u-shemi YHVH as: I swear by My name YHVH. This then is its grammatical explanation.²². There are words that are to be read as if written twice.²³ The same applies to letters.²⁴ For example, the mem prefaced to me’el (From the God) in From the God of thy father, who shall help thee, and the (ve-et) Almighty, who shall bless thee (Gen. 49: 25)²⁵ is also to be placed before ve-et (and the) and be read as if written u-me’et (and from the).²⁶ Similarly the bet of be’el Shaddai (as God Almighty).²⁷. Our phrase is thus to be read as if written: but by My name YHVH (u-vi-shemi) I made Me not known to them.²⁸ I made Me not known to them. I.E. will later elaborate on his explanation. See note 40.

footnotes: ¹⁸ The literal meaning of the verse is: and/but My name YHVH ¹⁹ Thus u-shemi YHVH ²⁰ This is the thrust of I made Me not known to them ²¹ We never find a vav ²² Of u-shemi YHVH ²³ See I.E. on Gen. 6:13 and the notes thereto. ²⁴ See I.E. on Gen. 2:19 and the notes thereto. ²⁵ Translated according to I.E. ²⁶ The verse should thus be read as if written: From the God of thy father, who shall help thee, and from the Almighty, who shall bless thee. See I.E. on Gen. 49:25 and the notes thereto. ²⁷ Also governs shemi ²⁸ Rather than the literal: but My name YHVH

Rabbi Saadiah Gaon says that the word le-vado (only) has been omitted from the end of our clause. Our text should be read as if written: but I made Me not known to them only by My name YHVH.²⁹ should be interpreted as if written, u-vi-shemi YHVH le-vado. On the contrary, I at times appeared to them with the name El Shaddai (God Almighty) and at other times with the name YHVH. In my opinion, thy name shall not be called any more only Jacob, but Israel shall be used with it (Gen. 35:10)³⁰. is similar.³¹, although missing, is implied in the text. Really, there is no need for Saadiah Gaon’s reconstruction³². because we know that El Shaddai and the blessed and glorious Lord are one and the same,³³ and El Shaddai. So what sign of divine favor is there in God telling Moses that He appears to him only as YHVH while He appeared to the patriarchs sometimes as El Shaddai and sometimes as YHVH? As to the question raised by our verse, I.E. answers it at the end of his comment. except that the term El Shaddai is an adjective and the glorious and revered name³⁴. is, as I have explained,³⁵ sometimes a noun and sometimes an adjective. Now we find it written with regard to Abraham, I am the Lord (YHVH) that brought thee out of Ur of the Chaldees, to give thee this land to inherit it (Gen. 15:7). We similarly find with regard to Jacob, I am the Lord (YHVH), the God of Abraham thy father (Gen. 28:13).³⁶. Rabbi Joshua says that Abraham and Jacob did not know the name YHVH.³⁷ literally. Moses used it when writing the Torah.³⁸ However, Rabbi Joshua is incorrect, for how would Moses dare to write a name that God did not utter.³⁹ who brought thee out of Ur of the Chaldees,” would Moses deliberately dare to write, “I am YHVH that brought thee out of Ur of the Chaldees” (Gen. 15:7). There is no doubt that the patriarchs knew the name YHVH as a proper name. However, they did not know it as an adjective.⁴⁰ means, they did not know the adjectival meaning of YHVH; that is, they did not experience the adjectival meaning of My name YHVH, viz., My suspending the laws of nature (Krinsky).

footnotes: ²⁹ That is, u-vi-shemi YHVH ³⁰ I.E.’s paraphrase of thy name shall not be called anymore Jacob, but Israel shall be thy name ³¹ According to I.E., Gen. 35:10 proves Saadiah Gaon’s assertion that at times the word le-vado ³² Of our verse. That is, it is to be read as if written, u-vi-shemi YHVH le-vado ³³ In other words, there is no difference between the name YHVH ³⁴ YHVH ³⁵ See I.E on Ex. 3:15 and the notes thereto. ³⁶ Which shows that God appeared to the patriarchs with the name YHVH ³⁷ Rabbi Joshua interprets but by My name YHVH I made Me not known to them ³⁸ When Moses wrote the book of Genesis and recorded the history of the patriarchs he employed the name that God revealed to him. However, God himself never used that name when He revealed Himself to the patriarchs. ³⁹ If in revealing himself to Abraham God said, “I am El Shaddai ⁴⁰ Thus but My name YHVH I made Me not known to them

I will now reveal to you part of the secret meaning of the name El Shaddai. We know that God created the three worlds that I have previously noted.⁴¹ Everything in the lowest world receives power from the middle world according to the arrangements⁴² in the higher world. Due to the fact that man’s soul comes from above the middle world, if it is wise and recognizes the works of God, both those done without an intermediary⁴³ and those done via an intermediary⁴⁴ and if the soul forsakes the pleasures of this lowest world and separates itself from them to cleave to God the glorious, should there be at the time of the birth of such a person an arrangement of the stars indicating that evil will befall this man on a certain day, the God to whom this man cleaves will set the chain of events in such a way that this man is saved from the evil that was destined to befall him. Similarly, if it is in the arrangement of the stars that this man be sterile God will make him virile and he will sire children. Therefore our sages said that God told Abraham, “Leave your astrological calculations.”⁴⁵ 156a, “Abraham said before the Holy One Blessed Be He…I have searched my constellation and have found that I am incapable of having a son. Leave your astrological calculations, said the Lord to him, for Israel has no star.” Also see Nedarim 32a and Rashi on Gen. 15:5. The statement “Israel has no star” is close in meaning to the latter.⁴⁶ I will yet explain this in the Torah portion Ki Tissa.⁴⁷ Therefore, before God said to Abraham, and I will multiply thy seed, he told him, I am God Almighty (El Shaddai) (Gen. 17:1), the meaning of which is: I overcome the upper arrangements. The aforementioned does not mean that the arrangements are destroyed. It rather means that the one who cleaves to God knows that God creates good things for him that are not in keeping with what the stars have determined for him.⁴⁸ Jacob therefore said, the angel who hath redeemed me from all evil (Gen. 48:16), i.e., all evil that was destined⁴⁹ to come upon me. This is, as I will explain, the secret of the whole Torah.⁵⁰ Now the patriarchs did not reach the level where they were able to cleave unto God as Moses, whom the Lord knew face to face,⁵¹ did. Moses was therefore able to change the laws governing the lower world⁵² and produce signs and wonders⁵³ that the patriarchs were incapable of. Now Moses said two things to the Lord. One, why is it that Thou hast sent me (Ex. 5:22)? Two, neither hast Thou delivered Thy people (Ex. 5:23). God answered the latter with, Now shalt thou see what I will do to Pharaoh (v. 1). He answered the former⁵⁴ with, I am the Lord (v. 2).⁵⁵ known in the world. The meaning⁵⁶ is that via the patriarchs My name El Shaddai⁵⁷ was publicized, but through you My revered name YHVH⁵⁸ will be known in the world. As God said, Wherefore say unto the children of Israel: I am the Lord (YHVH) (v. 6), the meaning of which is, behold, I have sent you to make this name known.

footnotes: ⁴¹ See I.E. on Ex. 3:15 and the notes thereto. ⁴² The arrangement of the stars. ⁴³ That is, sees the hand of God when He suspends natural law. ⁴⁴ Sees the hand of God in the normal working of the world which ordinarily is under the influence of the heavenly constellations. ⁴⁵ Cf. Sabbath ⁴⁶ Israel’s fate is not determined by the stars, because Israel is under God’s direct influence. See I.E. on Deut. 4:19. ⁴⁷ See I.E. on Ex. 33:22. ⁴⁸ Literally, his arrangements. ⁴⁹ By the arrangement of the stars. ⁵⁰ The Torah teaches man to cleave to the Lord. The latter places man under the providence of God rather than that of the stars (Krinsky). ⁵¹ Deut. 34:10. ⁵² That is, to suspend natural law. ⁵³ Changing a staff into a serpent, changing water into blood, splitting the sea, etc. ⁵⁴ Why is it that Thou hast sent me? ⁵⁵ That is, I have chosen you to make My name YHVH ⁵⁶ Of God’s response to Moses. ⁵⁷ Which indicates that God rules the constellations and thus can change destiny. ⁵⁸ Which indicates that God can suspend natural law.

AND I HAVE ALSO ESTABLISHED. I have also sent you because I have established my covenant with the patriarchs to give the land of Canaan to them or to their children who are their equivalent.

AND MOREOVER. I have also sent you because the children of Israel have repented⁵⁹ and have cried out unto me.

footnotes: ⁵⁹ See I.E. on Ex. 2:23.

WHEREFORE. As I live so will my word live. I will redeem you with an arm stretched from the heaven to the earth.

AND I WILL TAKE YOU TO ME. When you receive the Torah on Mount Sinai.

[WHO BROUGHT YOU OUT.] Its meaning is that according to the great combination of the stars in heaven⁶⁰ Israel was destined to remain in exile. This will be explained in the Torah portion Ki Tissa.

footnotes: ⁶⁰ Literally, the upper ministers.

AND I WILL BRING YOU INTO THE LAND. For many of those who left Egypt entered Canaan.⁶¹ was fulfilled. Additionally, their children are their equivalent.⁶²

footnotes: ⁶¹ Only those above the age of 20 died in the wilderness and did not enter Canaan. Thus the promise, And I will bring you into the land ⁶² The children of the generation that left Egypt are equivalent to their parents. Hence it is as if all those who left Egypt entered Canaan.

[WHICH I LIFTED UP MY HAND.] This is to be understood figuratively. God is compared to a man who lifts up his hand to heaven and swears. It is like For I lift up My hand to heaven (Deut. 32:40) and when he lifted up his right hand and his left hand unto heaven (Dan. 12:7).⁶³

footnotes: ⁶³ Which are not to be taken literally.

[I AM THE LORD.] Its meaning is, I will cause this to come about.

AND MOSES SPOKE. Israel did not hearken nor pay attention to the words of Moses, as their spirit was impatient because of the length of their exile and the hard labor which was recently put upon them.⁶⁴

footnotes: ⁶⁴ The decree to produce bricks without being given straw.

AND THE LORD SPOKE…SAYING. To Moses. Speak unto the children of Israel, and say unto them (Lev. 1:2) is similar.⁶⁵

footnotes: ⁶⁵ In that Scripture repeats itself in the same verse by saying, “ speak to” and “say to.”

GO IN. To the king’s palace.

AND MOSES SPOKE BEFORE THE LORD, SAYING. Behold, the children of Israel who are thy people have not hearkened unto me; how then shall Pharaoh who is a king, and is not a member of your people hear me. Furthermore, it is a great handicap for me who am of uncircumcised lips to speak before him. Before I went to see Pharaoh for the first time You promised me that You would instruct my mouth not to pronounce a letter which is too difficult for me.⁶⁶ However, now I may stumble in my words before him.⁶⁷ Furthermore, You said that Aaron shall be the intermediary between me and Israel.⁶⁸

footnotes: ⁶⁶ See I.E. on Ex. 4:12. ⁶⁷ Since You did not repeat the promise this time. ⁶⁸ But not between me and Pharaoh. Hence, I must address Pharaoh directly. However, this is too difficult for me since I am of uncircumcised lips.

AND THE LORD SPOKE UNTO MOSES AND AARON. God now included all the details.⁶⁹ Aaron was also going to be the intermediary between Moses and Pharaoh, as Scripture will go on to explain. God’s command was therefore directed to both of them.

footnotes: ⁶⁹ Pertaining to Aaron’s role as an intermediary.

AND GAVE THEM A CHARGE. To go unto the children of Israel, and unto Pharaoh king of Egypt. However, Rabbi Joshua says that and gave them a charge means, and gave them a charge not to be angry at the children of Israel if they did not hearken unto them.⁷⁰ 7:3 and Rashi interpret similarly. This interpretation is unnecessary.⁷¹ (and gave them charge) apply to two different types of charges, one concerning Israel and one concerning Pharaoh. Cf. Rashi, “and gave them a charge unto the children of Israel to lead them gently and to be patient with them, and unto Pharaoh king of Egypt to verbally pay him respect.” Whereas according to I.E. the verb va-yetzavvem refers to one action, viz., to go.

footnotes: ⁷⁰ Shemot Rabba ⁷¹ Since it requires that the verb va-yetzavvem

THESE ARE THE HEADS OF THEIR FATHER’S HOUSES. Moses and Aaron’s father, or it refers to the children of Israel who are mentioned above.⁷² The men mentioned⁷³ were among those who descended to Egypt. Scripture starts with Reuben because the only honor left to him was to be listed first in the genealogy.⁷⁴ These four sons of Reuben⁷⁵ descended to Egypt.

footnotes: ⁷² Verse 13. ⁷³ As heads. ⁷⁴ This honor was left him when the birthright was taken away from him. See I.E. Gen. 49:4. ⁷⁵ Mentioned in our verse.

AND THE SONS OF SIMEON. The family of Ohad was destroyed in Egypt or in the desert, as it is not mentioned in the Torah portion Phinehas.⁷⁶

footnotes: ⁷⁶ Cf. Num. 26:12, 13 lists the families of Simeon. Ohad is not listed.

ZERAH. Zohar and Zerah are one and the same.⁷⁷

footnotes: ⁷⁷ Zohar is not mentioned in Num. 26:12, 13 but is listed here. Zerah, on the other hand, is listed in Numbers but not here. Similarly, Rashi in Numbers identifies the two as one. He argues that both Zohar and Zarah connote shining.

THE SONS OF LEVI. These two tribes⁷⁸ were mentioned first because they were older than Levi. Here Scripture is mainly concerned with Levi,⁷⁹ as the Torah has no other intention now than to list the genealogy of Moses and Aaron. Gershon, Kohath, and Merari are mentioned in the order of their birth. They descended to Egypt.

footnotes: ⁷⁸ Reuben and Simeon. ⁷⁹ Thus there was no need to mention the tribes of Reuben and Simeon.

[THESE ARE THAT AARON AND MOSES.] Aaron is mentioned first because of his age.⁸⁰ 38. Scripture mentions how long Levi lived but does not do so for the other tribal patriarchs out of respect for Moses and Aaron.⁸¹

footnotes: ⁸⁰ This note appears misplaced from verse 26. It is omitted in Vat. Ebr. ⁸¹ Who descended from Levi.

THE SONS OF GERSHON. He had no sons but these two.

AND THE SONS OF KOHATH. Scripture mentions how long Kohath lived but does not do the same for Gershon and Merari out of respect for the messengers.⁸²

footnotes: ⁸² Moses and Aaron, who descended from Kohath.

AND THE SONS OF MERARI. His sons numbered two; there were no more. Scripture therefore says, These are the families of the Levites according to their generations,⁸³ for those who descended to Egypt did not sire any children⁸⁴ except for these sons of Jacob.⁸⁵. I.E. reads, ki lo holidu yorede mitzrayim rak eleh bene ya’akov, which literally reads, “for those who descended to Egypt did not sire any children. Only these are the sons of Jacob.” The commentaries offer various emendations and interpretations. See Weiser, Filwarg, Krinsky, and Motot. Scripture also mentions how long Amram lived,⁸⁶ out of respect for his sons.⁸⁷

footnotes: ⁸³ The reference is to the family of Levi who descended to Egypt. ⁸⁴ Only the children of those who came down to Egypt are enumerated in verses 16-19 (Weiser). I.E. is vague. ⁸⁵ All of those who descended into Egypt are considered sons of Jacob. Hence they and their children are listed as comprising the families of the Levites according to their generations ⁸⁶ In addition to mentioning how long Kohath lived, Scripture also mentions how long Amram lived. ⁸⁷ Moses and Aaron.

AND THE SONS OF IZHAR. They are mentioned because of Korah who quarreled with Moses.⁸⁸

footnotes: ⁸⁸ Otherwise there is no reason to mention them, as neither they nor their fathers descended to Egypt.

AND THE SONS OF UZZIEL. Uzziel is mentioned because of the honor given in the Torah to Mishael and Elzaphan.⁸⁹ Scripture did not care to mention the sons of Hebron.⁹⁰

footnotes: ⁸⁹ They are respectfully referred to in Lev. 10:4. ⁹⁰ There was no need to mention them here. See note 85.

AND AARON TOOK. Aaron’s wife is mentioned out of respect for Eleazar.⁹¹ Scripture notes that Elisheba was the sister of Nahshon because of the honor of the priesthood.⁹² The sons of Korah are mentioned because they were righteous, as it is written, Notwithstanding the sons of Korah died not (Num. 26:11). The prophet Samuel was a descendant of Korah.⁹³

footnotes: ⁹¹ Who succeeded to the priesthood after the death of his father Aaron. ⁹² The sons of Aaron not only had a good pedigree from their father’s side but also from their mother’s side, as their mother was the daughter of the prince of Judah. ⁹³ See I Chron. 6:18-23.

AND ELEAZAR. Eleazar’s wife is mentioned out of respect for Phinehas, as the priesthood was given to him eternally. Hence, logically speaking, Putiel was an Israelite.⁹⁴ (fatten) and pittpet (conquered). The Midrash says that Eleazar’s wife was a descendant of Jethro, “who fattened calves for idols,” and Joseph, “who conquered his passions.” See Sotah 43a; Baba Batra 109b, Sanhedrin 82b and Shemot Rabba 67. I.E. disagrees, for he believes Putiel is mentioned to give respect to Phinehas, and it is no honor to have a pagan ancestor. We do not know the meaning of Putiel as we do not know the meaning of Mishael and Aaron and all the other names that are mentioned. If what happened to Moses had not been recorded,⁹⁵ we would not know why he was so called.⁹⁶

footnotes: ⁹⁴ Contra the Midrash, which derives the name Putiel from the words, pittem ⁹⁵ That Pharaoh’s daughter named him Moses because she drew him out of the water. ⁹⁶ Without knowing the background behind the naming of Moses we could never guess why he was so called. Similarly, we cannot ascertain the meaning of Putiel.

THESE ARE THAT AARON AND MOSES. Scripture mentions Aaron before Moses⁹⁷ because Aaron was older and also because he prophesied to Israel before the arrival of Moses.

footnotes: ⁹⁷ Even though Moses is the more important of the two.

THESE. Now from the time that they spoke to Pharaoh, Scripture mentions Moses before Aaron because of his great status. Indeed, God spoke to him face to face⁹⁸ and he alone drew near unto the thick darkness where God was.⁹⁹ This was not the case with Aaron. Scripture testifies with regard to Moses, My servant Moses is not so (Num. 12:7).¹⁰⁰ Furthermore, Aaron said, oh my lord twice.¹⁰¹, in Ex. 32:22 and in Num. 12:11. The phrase oh my lord is found only in the latter. You will therefore not find in the entire Pentateuch starting from this verse Moses not mentioned before Aaron. The same holds true for the Prophets and similarly for the Writings. There is no argument to the contrary from Now these are the generations of Aaron and Moses (Num. 3:1) or from, and she bore unto Amram Aaron and Moses (Num. 26:59), as Scripture lists them there in the order of their birth.¹⁰² The words generations and and she bore is proof of this.

footnotes: ⁹⁸ Num. 12:8; 34:10. ⁹⁹ Ex. 20:18. ¹⁰⁰ That is, Moses is unlike any other prophet. These words were addressed to Aaron and Miriam. We thus see that Moses was greater than Aaron. ¹⁰¹ I.E. is imprecise. What he means is that Aaron referred to Moses as “my lord” twice, viz. ¹⁰² That is, Scripture indicates that it is listing them in the order of their birth.

AND IT CAME TO PASS. One may wonder why the arranger of the chapters¹⁰³ did not¹⁰⁴ 38. The printed editions omit “did not” (lo). However, it is obvious that is has to be inserted. Otherwise the comment makes no sense. connect this verse with what follows it¹⁰⁵ when in fact it is dependent upon what comes next.¹⁰⁶ Though we know no reason for the above,¹⁰⁷ we do know that they are connected. On the day when the Lord spoke unto Moses in the land of Egypt (v. 28) what he told him was, I am the Lord; speak thou unto Pharaoh. (v. 29). Similarly, So, it came to pass, when all the men of war were consumed and dead from among the people (Deut. 2:16) is connected to that which follows it.¹⁰⁸ Perhaps the one who arranged the places to stop knew why he did this,¹⁰⁹ as his mind was much greater than ours.¹¹⁰

footnotes: ¹⁰³ I.E. does not believe that Moses arranged the chapters of the Torah. He apparently believes that the scribes did this. ¹⁰⁴ So Vat. Ebr. ¹⁰⁵ In the Hebrew edition of the Torah, verse 28 concludes a chapter. ¹⁰⁶ That is, verse 30 continues the action of verse 29. ¹⁰⁷ Why these verses were placed in different chapters. ¹⁰⁸ Deut. 2:16 is connected to Deut. 2:17 although they are in different chapters in the Masoretic Bible. ¹⁰⁹ A sarcastic statement. It implies that there is a chance that the one who arranged the portions of the Bible might have erred in setting up the chapters. ¹¹⁰ Hence we must give him the benefit of the doubt.

THAT THE LORD SPOKE. Scripture now goes back to the subject of And the Lord spoke unto Moses and unto Aaron (Ex. 6:13),¹¹¹ namely, Go in, speak unto Pharaoh king of Egypt (Ex. 6:11).

footnotes: ¹¹¹ Scripture now goes back to the account interrupted at verse 13. Rashi interprets similarly.