출애굽기 6:13의 주석
וַיְדַבֵּ֣ר יְהוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ (ס)
여호와께서 모세와 아론에게 말씀하사 그들로 이스라엘 자손과 애굽 왕 바로에게 명을 전하고 이스라엘 자손을 애굽 땅에서 인도하여 내게 하시니라
Rashi on Exodus
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.
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Ramban on Exodus
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.
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.
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Sforno on Exodus
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.
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