Комментарий к Шмот 2:14

מי שמך לאיש WHO MADE THEE A PERSONAGE (lit., a man), and you are yet only a boy (Midrash Tanchuma, Shemot 10).

WILT THOU SPEAK TO KILL ME? “From here we learn that Moses had killed the Egyptian by merely pronouncing the Tetragrammaton.”⁸⁴The Tetragrammaton (Shem Hamphorash or Shem Hamyuchad) is the Proper Name of G-d. It consists of four Hebrew letters, the utterance of which is now forbidden. It is translated here as the Eternal. By pronouncing this Name, Moses needed no weapon to accomplish his purpose of bringing about the deserved death of the Egyptian. Thus the language of Rashi, and it is also a Midrash of our Rabbis.⁸⁵Shemoth Rabbah 1:35.
But I wonder. If so, who told the wicked one⁸⁶“The wicked one” — so called by the Torah in Verse 13: and he [Moses] said to the wicked one, ‘Why do you smite thy fellow?’ that Moses killed him? Perhaps Moses placed his hands upon the Egyptian and cursed him in the Name of G-d,⁸⁷See II Kings 2:24. [and the Hebrew who was now quarrelling with Moses saw him doing that]. This would explain the term vayach (‘and he smote’ the Egyptian).⁸⁸A similar use of the term is found in the case of the Assyrian army that was smitten outside Jerusalem by the angel of G-d. It says there, And it came to pass that night, that the angel of the Eternal went forth ‘vayach’ (and smote) in the camp of the Assyrians (II Kings 19:35). Now just as in that case vayach does not signify a physical act of striking by hand but rather the inflicting of defeat by supernatural power, so also here in the case of Moses. (Bachya.) It may be that because the Egyptian had fallen dead before him [after he had pronounced the Tetragrammaton over him], Moses feared that they may report him and so he buried the Egyptian in the sand. The Hebrew who saw him doing that reckoned that Moses had caused [the Egyptian’s death somehow, even though he did not know that he had killed him by pronouncing the Tetragrammaton]. Perhaps he thought Moses had killed him by the sword, as he saw only the burial.
In line with the plain meaning of Scripture, scholars say⁸⁹Ibn Ezra in his commentary here, and R’dak in his Book of Roots, under the root amar. that the expression, wilt thou ‘omer’ (speak), means “think,” since we find amirah (speaking) referring to the thought of the heart. I said in my heart;⁹⁰Ecclesiastes 2:1. I say, that an untimely birth is better than he.⁹¹Ibid., 6:3. It is obvious that Ramban’s intent in selecting these two verses from the Book of Ecclesiastes is to show that the term amirah (saying) as such is equivalent to amirah b’leiv (speaking in one’s heart). Hence the Book of Ecclesiastes uses them interchangeably. But here there is no need for this, for [the intent of the Hebrew’s words to Moses] is as follows: “Who made thee a ruler and a judge over us? Is it because thou dost desire to kill me as thou didst kill the Egyptian that thou reprovest me and sayest, ‘Why smitest thou thy fellow?’”⁹²In other words, Ramban is saying that the expression atah omer (thou sayest) alludes to that which Moses had said in Verse 13: Why smitest thou thy fellow? The Hebrew thus said to Moses: “Is it because you desire to kill me as you killed the Egyptian that you reproved me by saying, ‘Why do you smite your fellow?’”

הלהרגני אתה אומר?, because I am striking my fellow ?