וַנִּצְעַ֕ק אֶל־יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עָנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶת־לַחֲצֵֽנוּ׃
И мы возопили к Господу, Богу наших отцов, и Господь услышал наш голос и увидел наше горе, наш труд и наше угнетение.
Barukh SheAmar
“And they afflicted us” (Deuteronomy 26:6) as it is said, “They appointed taskmasters over them in order to afflict them with burdens.(Exodus 1:11)” As in other cases, this statement contains a passage from the declaration in Deuteronomy, Chapter 26, and a proof text taken from the beginning of the Book of Exodus. But what does the proof text add to our understanding of the passage from Deuteronomy? The two passages appear to be the same. Exodus does not seem to expand our understanding of Deuteronomy. Rabbi Epstein argues that the verse from Exodus adds something to our understanding of Deuteronomy. By saying “in order to afflict them with burdens,” it suggests that the very purpose of the subjugation of Israel was not to benefit from their labor and hard work but simply to afflict Israel. Egypt could have afflicted Israel in order to get them to be more productive. The verse in Exodus suggests that they were afflicted simply for the sadistic pleasure of the Egyptians; to make them suffer. By simply saying that they afflicted them, we do not know the true purpose of the affliction. Exodus 1:11 adds this to our understanding of the text. “We cried out to Adonai, the God of our ancestors, and Adonai heard our voice.” (Deuteronomy 26:7): The Midrash teaches us that there are no unnecessary or redundant words in the Bible. If something is repeated there must be a reason for the repetition. So why does this verse repeat God’s name in the second half of the verse, “And Adonai heard our voice?” It could have said, “We cried out to Adonai, the God of our ancestors, and (He) heard our voice.” Why do we repeat “Adonai” twice in this verse? This teaches us that prayer ought to be based on humility. No one should assume that he is entitled to God’s intervention. The Talmud, Berachot 10b, says: “If a person petitions God in his own name (in other words, as if he were deserving of God’s assistance), then God will make him dependent upon on the assistance of others; but if he petitions God in the name of others, then God will reward him on his own merit.” This cryptic statement teaches us that God is more likely to answer our prayers when we are humble enough to ask for God’s assistance in the name of our ancestors not because we somehow believe that we are deserving or worthy of God’s assistance. That explains why Deuteronomy, 26:7, repeats the name of God. Because our ancestors cried out to the God of their ancestors (and not in their own name), God heard their voice and answered them directly.
Ramban
AND THEY WERE SORE AFRAID; AND THE CHILDREN OF ISRAEL CRIED OUT UNTO THE ETERNAL. 11. AND THEY SAID UNTO MOSES: ‘BECAUSE WERE THERE NO GRAVES IN EGYPT, HAST THOU TAKEN US TO DIE IN THE WILDERNESS’? It does not appear logical that people who are crying out to G-d to help them, should at the same time protest against the deliverance He performed for them, and say that it would have been better if He had not saved them! The correct interpretation therefore is that there were conflicting groups,32As stated in the Mechilta here on Verse 13: “The Israelites at the Red Sea were divided into four groups, etc.” In Rabbeinu Bachya’s rendition of this text of Ramban, it clearly reads: “Therefore we can rely upon the words of our Rabbis who say that these verses represent different groups” (Bachya’s Commentary on the Torah, Vol. II, p. 113, in my edition). Ramban, however, following the plain meaning of Scripture here, does not describe them as four groups but merely as ‘conflicting groups’ without enumeration. and Scripture relates what all of them did. Thus it narrates that one group cried to G-d [for help], and another denied His prophet and did not acknowledge the deliverance done for them. They said it would have been better for them had He not saved them. It is with reference to this group that it is written, They were rebellious at the sea, even at the Red Sea.33Psalms 106:7. This is why Scripture here repeats in the same verse the term, the children of Israel, [saying: and ‘the children of Israel’ lifted up their eyes…] and ‘the children of Israel’ cried out unto the Eternal. It thus indicates that it was the better ones among the people that cried out to G-d; the remainder rebelled against His word. This is why Scripture says afterward, And the people feared the Eternal; and they believed in the Eternal, and in His servant Moses.34Further, Verse 31. It does not say “and Israel feared the Eternal, and they believed,” but it says instead “the people,” for the term the children of Israel signifies the outstanding ones, while the people is a name for the multitude. Similarly, the verse, And the people murmured,35Ibid., 15:24. [clearly indicates the usage of the term people in Scripture]. Our Rabbis have also mentioned it:36Bamidbar Rabbah 20:22. “And the people began to commit harlotry.37Numbers 25:1. Wherever it says the people, it is an expression of reproach, and wherever it says Israel, it is one of praise.”
Now the people did not say, “you have taken us away to die in war,” but [they said], hast thou taken us away to die in the wilderness, and again they said, that we should die in the wilderness.38Verse 12. This was due to the fact that long before they feared war,39The Tur renders this passage thus thus: “They said that even if they would not experience any war, they did not want to go out to the desert.” they already did not want to go out to the desert lest they die there from hunger and thirst.
It is possible that they said so to Moses upon their going forth from the country while they were still in the land of Egypt, when G-d led them about by the way of the wilderness by the Red Sea.40Above, 13:18. Perhaps they said so to Moses at the beginning: “Where shall we go? If by the way of the Philistines, they will war against us, and if by the way of the wilderness, better for us to serve the Egyptians, than that we should die in the wilderness.”41Verse 12.
It is also possible to say that the people did believe in G-d and prayed to Him to save them, but a doubt entered their hearts concerning Moses lest he took them out of Egypt in order to rule over them. Although they had seen the signs and wonders he did, they thought that he did them through some manner of wisdom. Perhaps G-d brought the plagues upon the Egyptians on account of their wickedness, [but not necessarily for the purpose of redemption of Israel, and Moses took them out of Egypt just to rule over them], for if G-d had desired their going out, Pharaoh would not have pursued after them.
And Onkelos here translated vayitz’aku (and they cried out) as uz’aku,42Elsewhere Onkelos translates it v’tzalu (and they prayed). See Deuteronomy 26:7, vanitz’ak, which Onkelos renders v’tzaleinu (and we prayed). The word uz’aku, on the other hand, means “complaint,” as is explained in the text. thus making its purport to be “complaint,” meaning that they did not pray to G-d but that they complained to Him for having taken them out of Egypt. It is similar in usage to that in the verse, ‘vayitz’aku’ unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?43Above, 5:15. [which does not mean “and they prayed,” but that they complained.] Similarly, Then there was a great ‘tza’akath’ of the people and of their wives against their brethren the Jews,44Nehemiah 5:1. which means they were complaining against them with a great voice and outcry.
In the Mechilta we find;45Mechilta on the verse before us. “They seized upon the occupation of their fathers, [i.e., at first they conducted themselves properly in that they prayed to G-d as their fathers had done]. And they said unto Moses: ‘Because were there no graves, etc.?’ After ‘they had added leaven into the dough,’46Ramban will explain further on that this is a euphemism for the yeitzer hara (the evil inclination). In other words, after doubts had entered their minds and excitement was stirred up, they came to Moses and said to him, etc. they came to Moses and said to him, Is not this the word that we spoke unto thee in Egypt, etc.?”41Verse 12. The “leaven in the dough” is a reference to the evil inclination. Thus the Sages in the Mechilta intended to say that at first the people prayed to G-d to instill in Pharaoh’s heart the desire to turn back from pursuing them. However, when they saw that he was not turning back but instead was marching and drawing near them, they said, “Our prayers have not been accepted,” and an evil thought entered their hearts to find fault with Moses as they had previously done.
Now the people did not say, “you have taken us away to die in war,” but [they said], hast thou taken us away to die in the wilderness, and again they said, that we should die in the wilderness.38Verse 12. This was due to the fact that long before they feared war,39The Tur renders this passage thus thus: “They said that even if they would not experience any war, they did not want to go out to the desert.” they already did not want to go out to the desert lest they die there from hunger and thirst.
It is possible that they said so to Moses upon their going forth from the country while they were still in the land of Egypt, when G-d led them about by the way of the wilderness by the Red Sea.40Above, 13:18. Perhaps they said so to Moses at the beginning: “Where shall we go? If by the way of the Philistines, they will war against us, and if by the way of the wilderness, better for us to serve the Egyptians, than that we should die in the wilderness.”41Verse 12.
It is also possible to say that the people did believe in G-d and prayed to Him to save them, but a doubt entered their hearts concerning Moses lest he took them out of Egypt in order to rule over them. Although they had seen the signs and wonders he did, they thought that he did them through some manner of wisdom. Perhaps G-d brought the plagues upon the Egyptians on account of their wickedness, [but not necessarily for the purpose of redemption of Israel, and Moses took them out of Egypt just to rule over them], for if G-d had desired their going out, Pharaoh would not have pursued after them.
And Onkelos here translated vayitz’aku (and they cried out) as uz’aku,42Elsewhere Onkelos translates it v’tzalu (and they prayed). See Deuteronomy 26:7, vanitz’ak, which Onkelos renders v’tzaleinu (and we prayed). The word uz’aku, on the other hand, means “complaint,” as is explained in the text. thus making its purport to be “complaint,” meaning that they did not pray to G-d but that they complained to Him for having taken them out of Egypt. It is similar in usage to that in the verse, ‘vayitz’aku’ unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?43Above, 5:15. [which does not mean “and they prayed,” but that they complained.] Similarly, Then there was a great ‘tza’akath’ of the people and of their wives against their brethren the Jews,44Nehemiah 5:1. which means they were complaining against them with a great voice and outcry.
In the Mechilta we find;45Mechilta on the verse before us. “They seized upon the occupation of their fathers, [i.e., at first they conducted themselves properly in that they prayed to G-d as their fathers had done]. And they said unto Moses: ‘Because were there no graves, etc.?’ After ‘they had added leaven into the dough,’46Ramban will explain further on that this is a euphemism for the yeitzer hara (the evil inclination). In other words, after doubts had entered their minds and excitement was stirred up, they came to Moses and said to him, etc. they came to Moses and said to him, Is not this the word that we spoke unto thee in Egypt, etc.?”41Verse 12. The “leaven in the dough” is a reference to the evil inclination. Thus the Sages in the Mechilta intended to say that at first the people prayed to G-d to instill in Pharaoh’s heart the desire to turn back from pursuing them. However, when they saw that he was not turning back but instead was marching and drawing near them, they said, “Our prayers have not been accepted,” and an evil thought entered their hearts to find fault with Moses as they had previously done.
Midrash BeChiddush
וַנִּצְעַ֕ק אֶל־יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהֹוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עׇנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶֽת־לַחֲצֵֽנוּ׃ We cried to Adonai, the God of our fathers, and Adonai heard our plea and saw our plight, our misery, and our oppression. (Deuteronomy 26:7) * וַנִּצְעַ֕ק אֶל־יְהֹוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ Va’nitzak le Adonai “We cried to Adonai…” (Deut. 26:7) This is difficult, as a proof for what is written here, “We cried to Adonai, the God of our ancestors,” (Deut. 26:7) the Maggid brings the proof text, “The Israelites were groaning under the bondage and cried out.” (Ex. 2:23)122The Haggadah Statement: "And we cried out to Adonai, the God of our ancestors" - as it is stated; "And it was in those great days that the king of Egypt died and the Children of Israel sighed from the work and cried out, and their supplication went up to God from the work." (Ex. 2:23) "And the Lord heard our voice" - as it is stated (Exodus 2:24); "And God (Elohim) heard their moaning.” (Ex 2:24)
We do not learn from this verse that they cried out to Adonai but rather that they simply cried out. Further, the verse states, “Adonai heard our plea,” (Deut. 26:7) and the proof text states, “God (Elohim) heard their moaning,” (Ex. 2:24) and not Adonai. However, this comes to teach us that if one doesn’t know how to direct his prayers in the proper fashion, depending on what his request is (for the sages have said, “One who wishes to become wise should face south, etc…”)123See BT Baba Batra 25b; Also see the Shulchan Aruch, Orech Chaim, Rama’s gloss on 94:2 then he should simply pray to the One in whose hands are his wishes. Then if he had deep intention from his heart, he will be judged by the heavenly court above and the attribute of compassion will overcome the attribute of justice and grant his request.. So too, Israel was becoming impure in Egypt and had forgotten the proper order of prayers and to which attribute of God to direct their prayers so that they will be accepted, as we have now. Regarding our generation the sages have said, “Why are Israel’s prayers not answered? Because we no longer know how to address God by the (proper) name.”
There must have been a tradition in the hands of (of the Israelites) regarding God’s name for when our teacher Moses had asked about God’s name, what use would that have been if they didn’t already know God’s name? Also haven’t we already heard that Pharaoh said, “I do not know God,”I do not know Adonai,” (Ex. 5:2)124Implying that Moses said the name of God and Pharaoh claimed not to know it. Rather Israel knew God’s special name but they did not know which aspect of God would be responsible for redeeming them. This is what Moses asked of God. God answered “I will be what I will be,” (Ex. 3:14) this is the special name of God from which redemption shall come.
And so, Israel cried out to God generically; it was as if they were crying out to the God of their forefathers. Their cry rose up to Elohim,125Elohim is associated with the attribute of judgment; while Adonai is associated with the attribute of mercy. the attribute of judgment and it then judged whether they were worthy of redemption. The attribute of judgment said that there were many wicked among them and that they had not yet completed the four hundred years of slavery. And the Attribute of Mercy recalled the covenant of the forefathers, saw their oppression, labors and suffering so that the attribute. They agreed that the wicked (among the Israelites) would die during the plague of darkness that would last three days and the good would be redeemed.
We do not learn from this verse that they cried out to Adonai but rather that they simply cried out. Further, the verse states, “Adonai heard our plea,” (Deut. 26:7) and the proof text states, “God (Elohim) heard their moaning,” (Ex. 2:24) and not Adonai. However, this comes to teach us that if one doesn’t know how to direct his prayers in the proper fashion, depending on what his request is (for the sages have said, “One who wishes to become wise should face south, etc…”)123See BT Baba Batra 25b; Also see the Shulchan Aruch, Orech Chaim, Rama’s gloss on 94:2 then he should simply pray to the One in whose hands are his wishes. Then if he had deep intention from his heart, he will be judged by the heavenly court above and the attribute of compassion will overcome the attribute of justice and grant his request.. So too, Israel was becoming impure in Egypt and had forgotten the proper order of prayers and to which attribute of God to direct their prayers so that they will be accepted, as we have now. Regarding our generation the sages have said, “Why are Israel’s prayers not answered? Because we no longer know how to address God by the (proper) name.”
There must have been a tradition in the hands of (of the Israelites) regarding God’s name for when our teacher Moses had asked about God’s name, what use would that have been if they didn’t already know God’s name? Also haven’t we already heard that Pharaoh said, “I do not know God,”I do not know Adonai,” (Ex. 5:2)124Implying that Moses said the name of God and Pharaoh claimed not to know it. Rather Israel knew God’s special name but they did not know which aspect of God would be responsible for redeeming them. This is what Moses asked of God. God answered “I will be what I will be,” (Ex. 3:14) this is the special name of God from which redemption shall come.
And so, Israel cried out to God generically; it was as if they were crying out to the God of their forefathers. Their cry rose up to Elohim,125Elohim is associated with the attribute of judgment; while Adonai is associated with the attribute of mercy. the attribute of judgment and it then judged whether they were worthy of redemption. The attribute of judgment said that there were many wicked among them and that they had not yet completed the four hundred years of slavery. And the Attribute of Mercy recalled the covenant of the forefathers, saw their oppression, labors and suffering so that the attribute. They agreed that the wicked (among the Israelites) would die during the plague of darkness that would last three days and the good would be redeemed.
Tevele Bondi
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Доступно только для Premium-участниковRashi
פן בחרב אצא לקראתך LEST I COME OUT AGAINST THEE WITH THE SWORD — You pride yourselves on the “voice” which your father bequeathed you as a blessing, saying, “And we cried unto the Lord and He heard our voice” (cf. Rashi on v. 16); I, therefore, will come out against you with that which my father bequeathed me when he said, (Genesis 27:40) “And by thy sword shalt thou live” (Midrash Tanchuma, Beshalach 9 on בשלח)