Tafsiran yang Mengutip untuk Keluaran 18:1

On the day following Yom Kippur. [Rashi knows this] because it is written above, “When Moshe came down from Mount Sinai” (33:29), and that was on Yom Kippur. And this verse relates back to that event, because [when the Torah finishes the account of Moshe’s coming down, immediately] afterwards it is written, “Moshe assembled. . .” Thus we see it was the day following Yom Kippur. (Re”m) Furthermore, the assembly was mainly for donating toward the work of the mishkon so that the donated gold should atone for the gold given for the Calf. Therefore, we may assume it happened immediately after Moshe came down from the mountain, in order to atone right away for the incident of the Calf, and so that Hashem’s anger against Yisrael should be removed. See 31:18 [Rashi there]: [“On Yom Kippur, God reconciled Himself to Yisrael. The next day they began donating to the mishkon.”] You might ask: How did Moshe have time to assemble them and tell them to donate to the mishkon? The day after Yom Kippur he sat to judge the people all day, as it says: “On the following day Moshe sat to judge . . . from morning until evening” (18:13). And Rashi there explains, “It was the day following Yom Kippur,” and goes on to prove it. The answer is: Rashi there answers it himself by saying that “From morning until evening” [is not to be understood literally. Rather, it] is to teach us that “every judge who judges correctly and truthfully is . . . as if he were involved in Torah study the entire day. . .”

Certainly we cannot. Rashi is answering the question: How was, “And Moav became terrified” (v. 3) a result of, “And Balak saw…”? For the verse implies that it was because of him seeing that Moav became terrified. Rashi answers: “Those two kings…” referring to Sichon and Og. He means to say that once the general populace heard that the king had said this, as a result “Moav became terrified.” Re’m writes: This is puzzling, because if the word ויגר ["became terrified"] refers to the verse above, what is the meaning of “because of their great numbers” which is written immediately afterwards (v. 3)? For this implies that it was because of their numbers that they were fearful, rather than because of what they did to the two Emorite kings. One cannot answer that there is a vav missing from כי רב הוא ["because of their great numbers"] and it as if it had stated וכי רב הוא ["and because of their great numbers"], which would mean that it was also because of their great numbers; for if so, Rashi should have explained this phrase like he explained “Because Hashem took Yisroel out of Egypt…” (Shemos 18:1). The answer appears to be that the Moavites also knew that Bnei Yisroel were victorious over the two kings, however they thought that the victory had been by natural means. Thus, since their victory in war was only because of their great population, it would be possible to be victorious over them with a greater population, by engaging all the kings of Canaan against them. However, now they had heard from their king that Yisroel’s victory in war was by unnatural means, since they killed the Emorites without standing against them [to cause any casualties]. Consequently, “Moav became terrified of the people because of their great numbers,” meaning that they still had great numbers as before and had not lost a man. This was why they detested their lives. Accordingly Rashi’s explanation is as follows: “These two kings…” meaning that 'we were certain that these two kings would kill at least as many Israelites as the Israelites had killed of them, and then we would come with all the Canaanite kings to kill those Israelites who remained. However now that none of them have been killed, because no man raised his hand against them due to the fear of Yisroel that fell over them, all the more so we will not be able to [overcome them], even with [the help of] all the Canaanite kings.'

Yerushalmi Sukkah 5,4 commenting on Psalms 22,4: "You are the Holy One, enthroned, the Praise of Israel," states that G'd prefers the praise of Israel to that of anyone else. Whereas others praise the Lord by referring to Him as "the Lord of the universe," or as "the G'd of the angels," He prefers to be called the Lord G'd of Israel. When G'd says here: "I am the Lord your G'd," this means that He is not happy with being defined in any other way than as the G'd of Israel. By saying this, G'd advertised throughout the celestial regions that Israel was superior. By saying: אשר הוצאתיך מארץ מצרים, G'd advertised that Israel was His favourite on earth, and that He had taken them out of a place which had been considered a prison with maximum security. The statement is to be considered as a compliment to G'd. The best proof of this is to be found when Yitro described the Exodus in Exodus 18,1. He had already realised that the experience of the Exodus had stamped Israel as the choicest of the nations for all times. When G'd continues with the words מבית עבדים, the meaning is that He did not take them out of Egypt while the definition "slaves" still applied to them; rather He made the Israelites into free men at the same time. Had G'd allowed the Israelies to escape from Egypt, for instance, they would still have been considered as slaves, their status would not have undergone a change in legal terms. Their status was changed 1) because G'd had pressured Pharaoh in dismissing them, and 2) after Pharaoh pursued them and he drowned with his army, there were no longer any masters who could have disputed the Israelites' claim to being free men.

פינחס בן אלעזר בן אהרן הכהן PHINEAS THE SON OF ELEAZAR THE SON OF AARON THE PRIEST — Because the tribes spoke disparagingly of him, saying, “Have you seen this grandson of Puti the father of whose mother used to fatten (פטם) calves for idolatrous sacrifices (see Exodus 6:25 that Eleazar his father had married a daughter of Putiel who is identified with Jethro; see Rashi on that verse and Exodus 18:1), and he has dared to slay a prince of one of Israel’s tribes!”, therefore Scripture comes and connects his genealogy with Aaron (Sanhedrin 82b).