창세기 32:19의 인용 해설

Who are these to you. Are they your children or your servants?

I am not aware. You might ask: How did it occur to Hashem that Aharon and Miriam would speak in this way? The answer is that it was because they said “Is it only to Moshe that Hashem has spoken? Did He not also speak with us?” yet we have not abstained from marital relations. Why did Rashi add “… from marital relations”? — because it was a product of their haughtiness. They said “the Divine Presence rests upon him, but since Scripture writes “I will rest upon the contrite and the humble” (Yeshayahu 57:15), given that Moshe is haughty, why then does the Divine Presence rest upon him? It is as if Hashem is not aware that he is haughty.” Consequently Rashi says that this statement is worse than the first, and this is also why it is written here “the man Moshe was exceedingly modest” (v. 3) – in response to what Aharon and Miriam said that Moshe was haughty. This is in contrast to the explanation of Re’m who expounds this from the extra beis of בעבדי (about my servant). However, this presents a difficulty: Why not expound the extra lamed in לעבדך ליעקב “to your servant, to Yaakov” (Bereishis 32:19) and also לאדוני לעשו “to my master, to Eisav” (ibid. v. 5)? He brings a different [version of Rashi’s] text there in order to answer the difficulty, but according to our explanation it is not necessary to modify our version of Rashi.

This excludes that of an animal. Meaning that once it is written “a corpse” it is obvious that it is “a soul”! Rashi answers that this is an explanation of the word “corpse,” meaning that the verse says “whoever touches a corpse” and [then explains] which type – “the corpse of a human soul…” [One might ask:] Above it is also written, “The corpse of any human soul” (v. 11)! The answer is that above it is written במת לכל נפש (lit. "The corpse to any [human] soul") and this is the equivalent of writing במת של כל נפש האדם ("The corpse of any human soul"). There the meaning of the lamed is like the lamed in Parshas Vayishlach (Bereishis 32:18-19): למי אתה (lit. "To whom are you?") meaning, “Of whom are you?” Also like the lamed in [the verse following] לעבדך ליעקב (lit. "To your servant, to Yaakov") meaning “Of your servant, of Yaakov.” But here the word מת ("corpse") and the word נפש ("soul") are both prefixed by a beis, thus it appears that the phrase “whoever touches” refers to both, [implying that they are independent of each other], as in the manner of a verb in a construct with a subsequent beis. Therefore, Rashi says that even so, the phrase “whoever touches” refers only to the word מת (corpse) and consequently he comments that “soul” is an explanation of the word “corpse.”