Cytowanie Komentarza do Wyjścia 6:13

And he said. And then God said to Moshe, see, I have set you as a god to Par'oh (Shemot 7:1). That is what is written And God spoke to Moshe and to Aharon, and commanded them to the children of Yisrael and to Par'oh. (Shemot 6:13) - that God made Aharon a partner with Moshe. Earlier the text was concise and didn't mention the details of what God said, but here they are mentioned, for since God said to Moshe, see, I have set you as a god to Par'oh - meaning to say that Paroh will hold/strengthen you as though you were God who visits and commands. And just as God doesn't bring a matter to action except by way of Their prophets and emissaries, since God visits and Their emissaries bring the matter to action - so too, Aharon your brother will be your prophet (Shemot 7:1) - he will be your prophet, for by his hand you will decree and he will fulfil it for you. And it is explained.

Aus Schmot 6, 13 wissen wir, daß der spezifische Charakter der den Vätern gewordenen Gottesoffenbarung in diesem Namen enthalten sei. Über dessen Etymologie gehen die Ansichten auseinander. Man hat an שדד oder an די mit vorgesetztem Relativpronomen ש gedacht. Bei den Weisen waltet die letztere Ansicht vor, und dafür spricht auch unleugbar die Form. Denn wenn von שדד, wäre das י nicht zu erklären, hingegen für die relative Pronominalform שַ mit folgendem Dagesch בשגם ,שַקַמְתִי Beispiele bieten. Also: אשר די) די rad. דיה, gesteigerte Form von דגה sich vermehren: das voll Genügende, genug), Ich bin das , Genug!׳ und ich bin "genug": In diesen beiden Auffassungen enthüllen uns die Weisen ז"ל die tiefsten Gottanschauungen. אני הוא שאמרתי לעולמי די שאלמלא שאמרתי לשמים וארץ די עד עכשיו היו מותחין והולכין - אני הוא שאין העולם ומלואו כדי לאלקותי - דייך שאני פטרונך ולא לך לבדך אלא דיו לעולם ב״ר מוי) - שאני אלורו שאני פטרונו) "Ich bins, der ich meiner Welt das: Genug! zugerufen, hätte Ich Himmel und Erde nicht "genug!" zugerufen, sie würden sich noch gegenwärtig fort und fort weiter entwickeln. — Ich bin׳s, dessen Gottheit die Welt und ihre Fülle nicht genügen. Es ist dir genug, daß Ich dein Schutzherr bin und nicht dir allein, es genügt der Welt, daß Ich ihr Gott, daß Ich ihr Schutzherr bin".

ויקרא אל משה AND [THE LORD] CALLED UNTO MOSES — All oral communications of the Lord to Moses whether they are introduced by דבר or by אמר or by צו were preceded by a call (to prepare him for the forthcoming address) (cf Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 1-2). It is a way of expressing affection, the mode used by the ministering angels when addressing each other, as it is said (Isaiah 6:3) “And one called unto another [and said, Holy, holy, holy is the Lord of hosts]”. To the prophets of the nations of the world, however, God revealed himself in a manner which Scripture describes by an expression ordinarily used for denoting events of a casual character and of uncleanness, as it is said, (Numbers 23:4) “and God happened to meet (ויקר) Balaam” (the term ויקר, from the root ,קרה, is connected with מִקְרֶה which denotes “chance”, “occurrence”, and has also the meaning of “uncleanness”, by analogy with Deuteronomy 23:11: ‎לא יהיה טהור מקרה לילה) (cf. Bereishit Rabbah 52:5).

ויקרא אל משה AND HE CALLED UNTO MOSES — This implies that the Voice went on and reached his (Moses’s) ears only but all the other Israelites did not hear it). One might think that for the subsections there was also such a call! It, however, states, “[And the Lord called unto Moses] and spake (וידבר) [to him]”, thus intimating that a דבור, a complete section had (was preceded by) a call (e. g., in our text chapters 1—4), but not the subsections. And what purpose did these subsections serve (i. e., why are the larger sections broken up into smaller ones)? To give Moses an interval for reflection between one division and another and between one subject and another — something which is all the more necessary for an ordinary man receiving instruction from an ordinary man (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 9).

אליו TO HIM — This is intended to exclude Aaron. Rabbi Judah said, “Thirteen communications in the Torah are stated, according to the wording of the text, to have been spoken to Moses and Aaron together; but corresponding to these there are thirteen which include expressions with a limitative force to teach you that they were spoken not to Aaron but to Moses only, with the view that he should communicate them to Aaron. The following are the thirteen limitations: (Numbers 7:89) “[And when Moses had come into the appointed tent] that He might speak with him, [then he heard the Voice] speaking unto him … [from between the two cherubim]: and he spoke unto him”; (Exodus 25:22) “and there I will be met by thee”; — all the thirteen instances you will find in Torath Cohanim (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 1. — I might, however, think that they (Aaron and all Israel) heard at least the sound of the Divine utterance (הדבור), even though they could not distinguish the words! However, in the text, Numbers 7:89: וישמע את הקול מדבר אליו,where it might have said לו‎...‎ ה]קול], it says אליו‎‎… ‎ה]קול], “And he heard the voice (הקול) uttering itself (מדבר) right up to him (אליו)” — consequently Moses alone heard the utterance, and all Israel did not hear it) (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 8).

מאהל מועד FROM THE APPOINTED TENT — This teaches us that the Voice broke off and did not issue beyond the appointed tent. One might think that this was so because the Voice was a very low one! Scripture, however, states, (Numbers 7:89) “[when he entered the tent he heard] the Voice”. What does it mean by the Voice? It was the Voice that is so minutely described in Psalms, (29:4, 5) “The voice of the Lord is powerful; the voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars. But if this be so (that it was a very powerful voice), why does Scripture state, “[and the Lord spoke to him] from the appointed tent” (מאהל מועד and does not state באהל מועד)? Because it intends to tell us that the Voice broke off and that it was heard only in the tent). A similar case we have in Ezekiel that a powerful sound uttered within the Temple was not heard outside: (Ezekiel 10:5) “And the sound of the cherubims’ wings was heard up to the outer court”. One might think then that the sound was a very low one! Scripture, however, continues “as the Voice of the Almighty God when He speaketh”! If this was so why, then, does Scripture state, “[it was heard] up to the outer court only”? Because when it (the sound) reached there it broke off (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 10-11).

מאהל מועד לאמר [AND THE LORD … SPOKE UNTO HIM] OUT OF THE APPOINTED TENT, SAYING — One might think from this that the Lord spoke to him from the entire house (i.e. from any part of the appointed tent)! Scripture, however, states, (Numbers 6:89) “[and he heard the Voice speaking unto him] from off the covering”. From this, again, one might think that he heard the Voice coming from off the entire covering (from any part of it)! Scripture, however, continues, “from between the two cherubim”. Consequently the words מאהל מועד cannot denote the place from which the Lord spoke to Moses, but the area within which the Voice was heard (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 12).

לאמר SAYING — This implies “Go and speak to them words that will bring them to a subdued frame of mind):‘It is for your sake that He communicates with me’!” And indeed we find this was so; for all the thirty — eight years during which Israel in the wilderness were placed, as it were, under excommunication — from the time of the incident of the spies and onwards — there was no intimate conversation of God with Moses, for it is said, (Deuteronomy 2:16, 17) “So it came to pass, when were consumed all the men of war (i. e. the men who had waged war immediately after the return of the spies; cf. Numbers 14:40—45. It was they and their generation who wandered in the wilderness as though excommunicated) … that the Lord spake unto me, saying, …” — only then was a divine communication again made to me (Sifra). Another explanation of לאמר is that it means “to speak to God”: it implies, “Go and tell them My commands and bring Me back word whether they will accept them, as it is said, (Exodus 19:8) “And Moses returned the words of the people unto the Lord (Sifra, Vayikra Dibbura d'Nedavah, Chapter 2 13).

כי תאמר אלי means, [HAVE I CONCEIVED ALL THIS PEOPLE] THAT THOU SHOULDST always SAY UNTO ME, “Carry them in thy bosom!?” And where did He speak thus to him? When He said to him, (Exodus 32:34) “Go, lead the people”; and it further states, (Exodus 6:13) “[And the Lord spoke unto Moses and unto Aaron] and gave them a charge concerning the children of Israel” saying unto them: “Take charge of them even under the risk (lit., under the condition) that they may stone you or at least insult you” (Sifrei Bamidbar 91; cf. Rashi on that verse).

ויצוו אל יוסף AND THEY COMMANDED SOME TO GO TO JOSEPH — The words ויצוו אל have the same meaning as in (Exodus 6:13) “and He gave them a charge unto (ויצום אל) the children of Israel”, which signifies, “He commanded Moses and Aaron to act as messengers to the children of Israel”, and this verse, too, means they charged the man whom they sent that he should act as their messenger to Joseph to speak to him as follows (the words לומר לו כן correspond to לאמר in the Bible text here). And who was it that they so charged? The sons of Bilhah who had been accustomed to associate with him, as it is said (Genesis 37:12) “When a lad he used to be with the sons of Bilhah” (Tanchuma Yashan 2:1:2).