Tafsiran yang Mengutip untuk Keluaran 11:2

And SHE IS THE ONE ⁸¹In Hebrew the text says V’hee sh’amda, “and it is that which has stood…” Many of the commentators have speculated on what the word V’hee refers to: Is it the covenant of Israel, God’s promise, or is it something else. Ginzburg takes the expression literally here as I have translated it in the commentary. who has stood by our ancestors and us: What does the word V’hee, “And She” refer to here? In the Talmud Ketubot the question of a woman who is taken captive by gentiles is raised: Is she allowed to remain married to her husband or must they divorce (since she made have had illicit relations with another man? The Talmud suggests if the purpose of the kidnapping was ransom then she is permitted to remain with her husband, but if the purpose was physical force than she cannot remain with her husband. This rule applies specifically in times when the nations of the world have ascendancy over Israel.⁸²Actually the law is much more lenient in this case since a woman is under duress. Rabbi Ginzburg chooses the more stringent argument here in order to make his case for interpreting this passage.
The nations of the world might use this as an argument against Israel. They could argue that the time of the subjugation in Egypt was a time when the nations had ascendancy over Israel and if the Egyptians held the Israelite men captive, how much more so could they hold their wives captive and do as they wished with them! Therefore Israelite women should have been forbidden to their husbands after they left Egypt.
In order to silence the nations, God tells them: “My name testifies to the purity of Israel!” In Ketubot, we learn that while a man cannot ransom a woman and then marry her, one who ransoms her and then testifies that she was not abused is allowed to marry the woman since men do not throw their money away unless they are sure they can marry. Similarly, God redeemed the Israelites from slavery in Egypt and placed Hhis name upon them as testimony for the purpose of marrying them. In each exile, the Shechinah, the divine presence, was exiled with the people Israel for the purpose of being able to testify to Israel’s purity at a time when Israel was under the domination of others. It is to the Shechinah that we are referring in the word V’hee, “and she.” The Shechinah was there when the Israelites were persecuted and their wives were subject to the abuse of the nations. Malchut, the seventh Sephirah is called Shechinah because she dwells with Israel wherever she is found in the exile. She was there for Israel in Egypt and she is there for the people Israel throughout the ages while Israel was in exile. That is why the Haggadah says: “She is the one who is there for our ancestors AND for us.” The Haggadah says, “IN EVERY generation they rose up against us.” God saved us by testifying for us of our purity.
We can now understand the comment in Talmud Berachot on the verse: “Tell the people, PLEASE,⁸³The Hebrew word Na – Please - surprised the commentators. Why didn’t God simply command the people to take gold and silver from their neighbors – why did He phrase it in the form of a request? to borrow, each man from his neighbor and each woman from hers, objects of silver and gold.”⁸⁴See Exodus 11:2. The nations might have construed the reason for the booty one of two ways: it could have been a fine for the defamation of character (if a man accuses his new wife of having relations with another and it was not true, he was fined 100 zuz) or it might have been payment for sexually abusing her (in which case there would be a fine of 50 zuz). In taking silver and gold from the Egyptians there was reason to construe this as a fine one way or the other. The Israelites were not sure what to do. If Israel took the booty, the nations might have seen this as proof that in fact the women of Israel were sexually abused by the Egyptians. And when God told Abraham about the taking of booty, Abraham refused to mention it for fear that Israel’s actions would make them look guilty. That is why God requested but did not demand that Israel ask for silver and gold. Like the case of Sarah and Avimelech, it would become apparent that this was a fine meant to appease the people of Israel for having defamed their reputation during the years of slavery. By asking it would become clear to others that they didn’t simply take the possessions of the Egyptians as a fine but rather asked for it as an appeasement for having humiliated the Israelite women.

A moral-ethical approach to this whole paragraph sees it as describing Israel's exile. According to the Zohar the Gentiles are viewed as a צרעת infesting Israel, and dominating them by means of this plague. The plague of צרעת is viewed a "surrounding or encircling" the Israelites bodies. You will also find statements by our sages that even in Egypt Israel's redemption was only possible because they did not indulge in לשון הרע, bad-mouthing each other. This compliment is based on Exodus 3,22 where the Israelites are told that they should ask their neighbours to lend them silver and golden trinkets something they did not do until 12 months later in Exodus 11,2. They were able to contain themselves during all this time without taunting their Egyptian neighbours during this entire period. No single sin results in as much alienation between man and his Maker as the sin of לשון הרע, careless and even defamatory use of one's tongue. This is why the Torah wrote: זאת תהיה תורת המצורע, referring to the Jewish people which had become victimised by this affliction. The words ביום טהרתו imply that Israel is to purify itself by refraining from the sin of לשון הרע and all that it involves. The word הכהן in the sentence והובא אל הכהן refers to G'd. Having previously been alienated from its G'd, the repentance of the Jewish people will once again bring it close to Him (compare Zohar based on the verse in Isaiah 57,19: שלום שלום לרחוק ולקרוב, "Peace, peace to the far and subsequently near.") Following this reconciliation, G'd is described in Zachariah 14,3 as "going out to fight the nations of the world." This is alluded to here by the words ויצא הכהן אל מחוץ למחנה, that G'd had left the camp of the שכינה, i.e. the land of Israel, to a place of impurity to which the Israelites were exiled due to their sins. וראה הכהן והנה נרפא הנגע and as soon as G'd sees that the sin which was the cause of the plague (the exile under the dominion of the Gentiles) has been healed,

לא תענה ברעך עד שקר, “do not bear false witness against your fellow.” Please note that the Torah does not write “against your brother,” as it does when forbidding charging interest, (Deut. 23,20) or when it commands you to return found property (Deut. 22,3), or in similar legislation. In all those instances our sages explain the word אחיך as excluding non-Jews. In other words, while it is forbidden to charge (or pay) interest to a Jew, it is not forbidden to charge interest to a Gentile. While one must go out of one’s way to restore lost property owned by a Jew, there is no legal obligation to spend time, energy, and even money to restore lost property to a Gentile. Here the reason the Torah fails to limit the legislation to אחיך, “your brother.” It is clear that one must not bear false testimony against a Gentile, i.e. against Egyptians. Moreover, we find in Exodus 11,20 וישאלו איש מאת רעהו, “they asked each person from his fellow;” it is clear that the word רעהו refers to the Egyptians as the verse would not make any sense otherwise. Not bearing false testimony therefore is a commandment of universal application.
Furthermore, if the Torah had written the word אחיך in our verse we might have concluded that it is in order to testify against (or on behalf of) other relatives, whereas generally speaking a whole list of relatives are unfit to testify together (as a team), on behalf of each other or against each other. Not only is false testimony illegal in such instances but even true testimony is unacceptable. Were this not so the Torah should have written לא תענה ברעך עדות שקר, “do not lie in your testimony against your fellow.” Such wording would have been very misleading as it would have meant that only the actual false testimony is prohibited but that someone who is in collusion with people arranging false testimony would be exonerated by the legal process. The Torah therefore uses ambiguous wording to cover as much ground as possible, i.e. in order to include as many people as possible in the parameters of guilt governing the subject of false testimony. The very word תענה means to “assist,” or “invite.”

Rise up. Hurry yourself, “and let each man borrow from his neighbor.”²²Shemos 11:2.

כדבר משה [THEY DID] ACCORDING TO THE WORD OF MOSES which he had spoken to them in Egypt, viz., (Exodus 11:2) “And let every man ask his fellow…”