출애굽기 6:13의 주석

וידבר ה' אל משה ואהרן AND THE LORD SPAKE UNTO MOSES AND UNTO AARON — because Moses had said, “I am of uncircumcised lips”. The Holy One, blessed be He, associated Aaron with him to be his mouth-piece and spokesman.

AND HE GAVE THEM A CHARGE UNTO THE CHILDREN OF ISRAEL. Rashi wrote: “The purport of this command is explained in the second section,⁷¹Further, Verses 29-30. after the order of genealogy. [It properly belongs here], but because Scripture mentioned Moses and Aaron here, it interrupted the subject-matter [with the narrative of their genealogy], informing us how each was born and with whom they are connected by descent. And the Eternal spoke unto Moses in the land of Egypt, saying: I am the Eternal; speak thou unto Pharaoh king of Egypt all that I speak unto thee.⁷²Ibid., Verse 29. This is the selfsame command which is mentioned here [in Verse 11]: Go in, speak unto Pharaoh king of Egypt. However, because Scripture broke off the subject-matter in order to record their genealogy, it reverts to it [further in Verse 29] and begins it anew. And Moses said before the Eternal: Behold, I am of uncircumcised lips, and how shall Pharaoh hearken unto me?⁷³Ibid., Verse 30. This is the selfsame statement Moses made here [in Verse 12]: Behold, the children of Israel have not hearkened unto me, etc. However, because Scripture broke off the subject-matter [for the abovementioned reason], it repeats it there [further in Verse 30]. Such indeed is a proper method, just as a person who says, ‘Let us return to the previous subject.’” And so also is the opinion of Rabbi Abraham ibn Ezra.
But I do not agree with this.⁷⁴The reason is obviously that Rashi’s and Ibn Ezra’s interpretation necessitates the conclusion that one set of verses — either 10-12 or 29-30 — is redundant. Rather, [it is my opinion] that when G-d commanded Moses to speak to the children of Israel — as it is said, Wherefore say unto the children of Israel⁶⁶Verse 6. — he did so and they hearkened not unto him.⁶⁷Verse 9. Then He commanded him to go before Pharaoh and bid him to let them go out of his land,⁶⁸Verse 11. and Moses answered: Behold, the children of Israel have not hearkened unto me, etc.⁶⁹Verse 12. Then the Holy One, blessed be He, commanded both Moses and Aaron to speak to the people and to Pharaoh.⁷⁵This is in Verse 13 before us. Moses thus thought that both of them — [he and Aaron] — are to take equal part in all the signs they are to do; both of them are to come to the children of Israel and to Pharaoh. But indeed [Moses reckoned that] it is sufficient that only one should speak, for such is the customary way of all pairs of emissaries, that one speaks and the other is silent. This was consented to, and G-d then said to him: “I am the Eternal,⁷²Ibid., Verse 29. Who revealed Myself to you only to speak in My Great Name. Speak thou unto Pharaoh king of Egypt all that I speak unto thee,⁷²Ibid., Verse 29. for it is to you that all communications are given, not to Aaron [primarily] and to you. It is you that I made the emissary to Pharaoh.” Then Moses answered once again: Behold, I am of uncircumcised lips, etc.⁷³Ibid., Verse 30. And G-d said to him: “See, I have set thee in G-d’s stead to Pharaoh, and Aaron thy brother shall be thy prophet.⁷⁶Further, 7:1. You will go before Pharaoh with Aaron, and there [in Pharaoh’s presence] you will command Aaron while Pharaoh will not hear your words, and Aaron as your emissary will make your words heard.” This is just as G-d commands a prophet and the prophet makes His words audible and chastises [the people] with them. This was a great achievement for Moses,⁷⁷Moses had thought that his speech impediment would be a handicap. It now turned out to be to his honor, for on account of it he was to state to Aaron every Divine message as it reached him, and Aaron was to address it to Pharaoh, just as G-d commands a prophet and the prophet addresses the message to the people. which he merited by his humility since he was ashamed to speak because of his speech — impediment. And so Scripture says, Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh’s servants, and in the sight of the people.⁷⁸Further, 11:3. It was measure for measure. He had been afraid lest he be despised in their eyes [on account of his defective speech, but Scripture testifies to the Egyptians’ admiration of his greatness].
Now Rashi commented: “Thou shalt speak⁷⁹Ibid., 7:2. each and every message once, just as you heard it from My mouth, and your brother Aaron shall express it in eloquent language and explain it in Pharaoh’s hearing.” This is not correct at all.

ויצום, He appointed them as ministers. We find something parallel in Numbers 27,23 when ויצוהו means that Moses appointed Joshua as his successor with the same authority as he had possessed during the previous 40 years. Also in Samuel I 25,30 the words וצוך לנגיד, refer to David being appointed the supreme authority over the Jewish people. There are more similar examples in Scripture.

וידבר ה׳ אל משה ואל אהרון, G'd spoke to Moses and to Aaron, etc. First of all we need to know what G'd said to them, secondly what did the Torah mean when it added :"He commanded them to the children of Israel and to Pharaoh, etc." According to Shemot Rabbah 7,3 G'd informed Moses and Aaron about how intractable the people could be and how they were apt to heap abuse on their leaders. Moses and Aaron should therefore lead them בנחת, in an easy-going manner. G'd also told Moses and Aaron not to be disrespectul to Royalty, i.e. to the person of Pharaoh. These comments are purely homiletical. Furthermore, where is G'd's response to Moses who had questioned the point of this whole mission? The very least G'd could have told Moses was that his logic was faulty! Whereas it is possible to construe G'd's silence as disapproval of Moses' reasoning, we cannot do so in this instance. Let us look for a moment at the verse that follows. Assuming that Moses had not been concerned about what G'd would answer him in response to his question "how can Pharaoh listen to me if even the Israelites do not listen to me?" Why wouldn't G'd have continued immediately with what He had to say in verse 29? What is the whole point of the Torah repeating Moses' question again in 6,29-30 unless Moses had not received an answer from G'd to his קל וחומר, his logical argument?

To lead them with gentleness. . . Rashi is answering the question: The verse, [due to the word ויצום ,] implies that B’nei Yisrael were commanded to bring themselves out of Egypt. Therefore Rashi explains: “He commanded them regarding the B’nei Yisrael. . .” In other words, ויצום means that Moshe and Aharon, were commanded to lead the B’nei Yisrael with gentleness, and to treat Pharaoh respectfully. And when it is written afterward “To bring out the B’nei Yisrael. . .” this is a separate statement.

V. 13. Jetzt machte Gott allen diesen Zögerungen ein Ende. Bisher waren die Sendungen nur mit אמרים, der weicheren, die Gewinnung des Hörers für den Inhalt erzielenden Rede erteilt. Mosche sollte erst selbst der völligen eigenen Unzulänglichkeit zu einem solchen Werke inne werden. Jetzt, schon V. 10, וידבר: peremtorisch, und ויצום: der Befehl erteilt. Habt nicht weiter zu überlegen, ob tauglich oder nicht, habt nur zu gehorchen. Hiermit beginnt die eigentliche Erlösungsgeschichte.

,אל משה ואל אהרן ,“to Moses and Aaron.” G-d took Aaron with to this interview with Pharaoh in order to put Moses at ease. [I fail to understand this comment by our author, seeing that Aaron had accompanied Moses also at the first interview. Ed.] An alternate interpretation, especially on the words: ויצום אל בני ישראל, “He commanded them to the Children of Israel;” Moses was to tell the Israelites everything that G-d had said to him from the beginning of the portion until לכם מורשה אני ה', “for you as an ancestral land;” (in verse 8). Moses was to go to Pharaoh after having told the people, and they, Moses and Aaron, were to tell Pharaoh to release the Children of Israel from bondage in Egypt.

ויצום אל בני ישראל signifies that HE GAVE THEM A CHARGE regarding them; viz., to deal with them in a gentle manner and to be patient with them (Exodus Rabbah 7:3)

אל בני ישראל, the same as על בני ישראל, “over the Children of Israel,” i.e. to be in charge of them. Compare Ezekiel 18,6 אל ההרים לא אכל which means: “he did not eat on the mountains.”

Its simple meaning. . . regarding the matter of Yisrael and regarding his mission. . . [According to this,] the word להוציא (to bring out) refers to both matters. Hashem commanded Moshe regarding the matter of Yisrael, i.e., that Moshe should tell them that he will bring them out of Egypt. And Hashem commanded Moshe regarding his mission to Pharaoh, i.e., that Moshe and Aharon should tell Pharaoh to send the B’nei Yisrael out of Egypt. They should also warn Pharaoh that if he does not allow the B’nei Yisrael [to leave]; Hashem will bring suffering upon him.

In view of the above I believe the correct explanation is that G'd did reply to Moses' argument that the Israelites had not listened to him, and even to his second argument, that Pharaoh would most certainly not listen to him either as long as he was still afflicted with his speech defect. We need to understand G'd's reply thus: וידבר ה׳ אל משה ואהרון, G'd equated Moses with Aaron in their mission so that Aaron would speak to Pharaoh (just as he had spoken to the Israelites as Moses' mouthpiece) Seeing that thus far the Israelites had not listened to either Aaron or Moses ויצום, He commanded them, He appointed them as "kings" over the Israelites so that the people would accept their authority forthwith. We find something similar in Samuel I 13,14 where Samuel told King Saul that he would be supplanted and that G'd had looked for someone else (David) whom "G'd appointed as leader for His people" i.e. ויצווהו ה לנגיד על עמו.

ואל פרעה מלך מצרים signifies that He charged them with regard to PHARAOH, KING OF EGYPT, viz., that they should show respect to him in all that they spoke. This is a Midrashic explanation (Exodus Rabbah 7:3; Midrash Tanchuma, Vaera 2); but the real meaning is: He gave them a command with regard to Israel and with regard to His mission on which he had sent them to Pharaoh. And what the purport of this command was is explained in the second section from here (vv. 29—31) after the order of genealogy set forth in the next passage. It properly should follow here, but because Scripture has mentioned Moses and Aaron here, it interrupts the narrative by interpolating the section beginning (v. 14), “These are the heads of their fathers’ houses”, in order to inform us how Moses and Aaron were born (who were their parents) and with whom they are connected by descent.

ואל פרעה מלך מצרים להוציא, as well as in charge of Pharaoh the King of Egypt, for the purpose of leading the Jews out, etc.. Concerning this topic both Pharaoh and the people of Israel were placed under the direction of Moses and Aaron.

When G'd added the words להוציא את בני ישראל, He meant that the reason Moses and Aaron would have to wield the kind of authority only a king can have was in order that He should be able to take the children of Israel out of Egypt. Moses would have the authority to deal with anyone who refused to leave Egypt, for instance. At the same time Moses' and Aaron's authority would also ensure that Pharaoh could not refuse them. It is even possible that when Moses referred to the Israelites who had not listened to him, he referred to his lack of legal authority to force them to leave Egypt when the time came, and that he was already aware that there would be such Jews. When we consider all this, G'd did indeed answer Moses' claim that the Israelites did not listen to him by saying that as of now they would be under orders to listen to him. At the same time, G'd instructed Moses not to address Pharaoh as someone who appeals to him but as someone who ordered Pharaoh to carry out his instructions.