וַיְהִ֣י ׀ בַּיָּמִ֣ים הָהֵ֗ם וַיִּגְדַּ֤ל מֹשֶׁה֙ וַיֵּצֵ֣א אֶל־אֶחָ֔יו וַיַּ֖רְא בְּסִבְלֹתָ֑ם וַיַּרְא֙ אִ֣ישׁ מִצְרִ֔י מַכֶּ֥ה אִישׁ־עִבְרִ֖י מֵאֶחָֽיו׃
E aconteceu nos dias daqueles, que Moshe cresceu e saiu a seus irmãos e viu os seus fardos; e ele viu um homem egípcio ferindo um homem hebreu, um de seus irmãos.
Tevele Bondi
They oppressed them: as is written, "They placed task masters over them in order to oppress them with their labors:" It is written: "He went out to his kinsfolk and witnessed their labors." (Exodus 2:11) Moses said: "Woe is me! Would that I could give my life that you should not have to work so hard! For working with mortar is the hardest type of labor." He would then place the bricks on his own shoulders and help each and every one of them.
Further, Moses also saw that the Egyptians forced the men to do women's tasks, a big people to do labor appropriate to small people, and young men's labors was performed by old people. He then made sure that every person's labors were appropriate to the person's strengths and skills. He pretended that he did this to help Pharaoh. God said: "You gave freedom to My children from their (inappropriate) labors. By your life, in the future you will free My children from oaths between a husband and wife. Furthermore, you left your work to check on the suffering of the Israelites and to act in the fashion of a brother, so I will leave the Ones on high and speak to you out of a burning bush. And so we read later: "God spoke to him out of a bush…" Let me explain:
Rabbi Bondi appears to add to the Midrashic presentation found in the Haggadah here. In effect, this is a Midrash on a Midrash. In the Haggadah, we find the verse from Deuteronomy 26:6. The Haggadah comments on this by quoting a verse from Exodus 1:11. This verse uses the word bisivlotam, "Their labors." Rabbi Bondi now quotes a second verse that uses this word (Exodus 2:11) as a pretext to speak about Moses' compassion for the oppressed Israelites. In this way he explains the significance of the word "Their labor." Israel's oppression was not that they were worked hard but that they were forced to do jobs that were unnatural - men doing women's work, old people carrying a young man's burden, etc. One of the styles of Midrash in the Haggadah is that a verse from the beginning of Exodus is quoted as a way to illuminate the brief retelling of the story in Deuteronomy. Here the commentator carries this approach one step farther, quoting yet another verse from Exodus and then offering an explanation for it from the Midrash.
Further, Moses also saw that the Egyptians forced the men to do women's tasks, a big people to do labor appropriate to small people, and young men's labors was performed by old people. He then made sure that every person's labors were appropriate to the person's strengths and skills. He pretended that he did this to help Pharaoh. God said: "You gave freedom to My children from their (inappropriate) labors. By your life, in the future you will free My children from oaths between a husband and wife. Furthermore, you left your work to check on the suffering of the Israelites and to act in the fashion of a brother, so I will leave the Ones on high and speak to you out of a burning bush. And so we read later: "God spoke to him out of a bush…" Let me explain:
Rabbi Bondi appears to add to the Midrashic presentation found in the Haggadah here. In effect, this is a Midrash on a Midrash. In the Haggadah, we find the verse from Deuteronomy 26:6. The Haggadah comments on this by quoting a verse from Exodus 1:11. This verse uses the word bisivlotam, "Their labors." Rabbi Bondi now quotes a second verse that uses this word (Exodus 2:11) as a pretext to speak about Moses' compassion for the oppressed Israelites. In this way he explains the significance of the word "Their labor." Israel's oppression was not that they were worked hard but that they were forced to do jobs that were unnatural - men doing women's work, old people carrying a young man's burden, etc. One of the styles of Midrash in the Haggadah is that a verse from the beginning of Exodus is quoted as a way to illuminate the brief retelling of the story in Deuteronomy. Here the commentator carries this approach one step farther, quoting yet another verse from Exodus and then offering an explanation for it from the Midrash.
Rashi
בן איש מצרי THE SON OF AN EGYPTIAN MAN — It was the Egyptian whom Moses had killed (Leviticus Rabbah 32 4; cf. Exodus 2:11 where Scripture also uses the expression “איש מצרי”; cf. also Rashi thereon).
Kli Yakar
And what is written: “The son of an Israelite woman went out, and he was the son of an Egyptian man.” This is the Egyptian whom Moses killed using the Explicit Name [of God], and because of this, all his days he [the son] was blaspheming in his heart, but the matter was not known publicly. And whoever desecrates the Name of Heaven in secret will be punished openly (Avot 4:5). Therefore, God arranged that he would go out from his tent among the children of Israel so that his wickedness would be revealed in the assembly, for this is the measure [of justice] in cases of desecration of the Name. And it may be that this is why it says he went out, because regarding Moses it says Moses went out to his brethren (Exodus 2:11) — [so he thought] “I too will go out to blaspheme.” Regarding Moses it says He looked this way and that way, and saw that there was no man (Exodus 2:12) and he acted in private. [But the blasphemer said,] “I will go out among the children of Israel to act publicly.”