출애굽기 7:8의 인용 해설

AND G-D SPOKE TO NOAH AND TO HIS SONS. The meaning thereof is that He spoke to the sons by means of their father for his sons were not prophets, and Ham did not reach the level of prophecy. Likewise, “And the Eternal spoke to Ahaz,”²⁰⁸Reference is to the verse, Once more the Eternal spoke to Ahaz. (Isaiah 7:10.) [which means that G-d spoke to him through Isaiah].²⁰⁹See R’dak there. And so also, And the Eternal spoke unto Moses and unto Aaron,²¹⁰Exodus 7:8 and others. which according to the words of our Rabbis²¹¹Torath Kohanim Vayikra, 1. means He spoke to Moses so that he would in turn speak to Aaron. And so Scripture makes explicit at the end of the present chapter: And G-d spoke to Noah.²¹²Verse 17 here.

AND THE ETERNAL SPOKE UNTO MOSES ‘LEIMOR’ (SAYING). The commentators⁴⁹R’dak in his Book of Roots, under the root amar (saying). said that throughout the entire Torah, the word leimor means “saying to Israel,” the purport thereof being that G-d said to Moses, “Say these, My words, to Israel.” Here the word leimor means “saying to Pharaoh.” But the verse stating [Laban’s words to Jacob], The G-d of your father spoke unto me yesternight ‘leimor’ (saying): Take heed to thyself that thou speak not to Jacob either good or bad,⁵⁰Genesis 31:29. does not fit in correctly with this explanation [since Laban was not commanded to relate these words to Jacob]. Similarly, there are many cases in Scripture where the term “saying” is repeated, [and it is not correct to say that it means “saying it to others”]. Thus: And the Eternal spoke unto Moses, saying: Speak unto the children of Israel, and say unto them;⁵¹Leviticus 18:1-2. And the Eternal spoke unto Moses, saying: Speak unto the children of Israel, and say unto them;⁵²Numbers 15:37-8. And they [Moses and Aaron] spoke unto all the congregation of the children of Israel, saying;⁵³Ibid., 14:7. Here the word “saying” could not mean “saying it to others,” since Moses and Aaron were already speaking directly to the people. And the children of Israel spoke unto Moses, saying: Behold we perish;⁵⁴Ibid., 17:27. And I spoke unto you at that time, saying.⁵⁵Deuteronomy 1:9. There are many other such verses. Likewise in this seder⁵⁶The portion of the Torah assigned for reading on a particular Sabbath. See Vol. I, p. 15. we find: And the Eternal spoke unto Moses and unto Aaron, saying: When Pharaoh will speak unto you, saying,⁵⁷Further, 7:8-9. and the word “saying” cannot correctly mean “saying it to others.”
The correct interpretation appears to me to be that in all places the word leimor indicates the clarification of a subject. The verse, And the Eternal spoke unto Moses, saying, means really explicitly, free from doubt or uncertainty. This is why this expression always appears in the Torah, for of Moses’ prophecy it was said, Mouth to mouth do I speak with him, even manifestly, and not in dark speeches.⁵⁸Numbers 12:8. And Laban also said to Jacob: “Yesternight G-d spoke unto me, saying⁵⁰Genesis 31:29. clearly that I should not harm you; except for that, I would have done you evil.” Similarly, the verse, And the children of Israel spoke unto Moses, saying: Behold, we perish,⁵⁴Ibid., 17:27. means that they said so explicitly to Moses and Aaron, shouting to them brazenly. [In Hebrew], the infinitive is used for clarification of a subject. Occasionally, it comes before the verb,⁵⁹Such as sachor s’charticha (I have surely hired thee), in Genesis 30:16. Here the infinitive sachor is written before the verb s’charticha. and sometimes it comes after the verb, such as: ‘omrim amor’ (they surely say) unto them that despise Me.⁶⁰Jeremiah 23:17. Here the infinitive amor is written after the verb omrim.