Комментарий о цитате к Шмот 18:13

And Moses assembled all the congregation of the children of Israel, etc. Rashi explains [this happened] on the day after Yom Kippur, etc. And in the portion of Jethro it is written (Exodus 18:13), And it came to pass on the next day that Moses sat to judge the people, and Rashi explains there that this was the day after Yom Kippur. It seems to me that it is known that this assembly was to inform them about the commandment of the Tabernacle and the donations, as will be explained shortly. Moses was concerned lest one of them donate something to the Tabernacle that was not his own, thinking that he rightfully possessed it. This would be inappropriate for building this great and holy house from theft, [as it is written] in the place of justice, there is wickedness. Therefore, Moses first announced: “Whoever has a legal matter, let him approach me for judgment,” so that all the people would come to their place in peace, and each one would know what is his and what is not his through his judging between them. Then he would inform them about the matter of the donation, saying, “Take from yourselves a contribution to the Lord.” “From yourselves” means from what is yours and not from what belongs to your fellow, otherwise the phrase “from yourselves” would be superfluous. Although undoubtedly he could not judge all the people in one day, and even on that day he was not judging the entire day, for although it is said (Exodus 18:13) from morning until evening, this is as Rashi explains: anyone who judges a case with true justice is credited by Scripture as if he became a partner with the Holy One, blessed be He, in the work of Creation, as it is said (Genesis 1:5), And there was evening and there was morning. Otherwise, when would he have informed them about the making of the Tabernacle? Nevertheless, the donation was also not completed in one day, and perhaps he informed them that anything over which two people had a dispute should not be donated until the judgment was first clarified as to whom it belonged.

קץ ,מקץ von קצץ verwandt mit גזז abschneiden, trennen, auch mit כסם Zahl und Maß bestimmen, wovon כס ein Gefäß von bestimmtem Maß. Vergl. גזר ,כרת: trennen und bestimmen. So auch קצץ beides. ויהי מקץ: es war eben, als man von Beendigung zweier voller Jahre kam. — פרעה: kein Nomen proprium, sondern Bezeichnung der königlichen Würde in Ägypten, wie alle Könige in Philistea Abimelech heißen. Demgemäß ist das Wort allerdings ägyptischen Ursprungs. Würde es hebräisch oder die Bedeutung in beiden Sprachen dieselbe sein, so käme es von פרע, ungebunden sein, und wäre eine sehr charakteristische Bezeichnung der Majestät in Ägypten. Es gab keinen Staat, wo alles so gebunden, so fest geregelt war, wo sich das ganze Staatsleben in so festen Klammern bewegte, wie Ägypten. Einen gab es da, der frei war, es war die Spitze, der König, er hatte das alle fesselnde Band der Staatsgewalt zu halten, er war somit frei, jedoch auch nur in seiner Art; denn in Wirklichkeit war es war ein Königstraum. — עמד על, wo es nicht konkret auf etwas stehen bedeutet, heißt es in der Regel nicht nur räumlich neben etwas stehen, sondern zugleich Geist und Gedanken darauf gerichtet haben. העומד על (Schmot 18, 13). ויעמד העם על משה בני עמך (Daniel 12, 1 [siehe Bereschit 28, 13]). Also: er stand sinnend an dem Flusse. Der Fluss war Gegenstand seiner Betrachtung, der Fluss, der durch seine Überschwemmung die ganze Fruchtbarkeit des Landes bedingt. — יאר vielleicht verwandt mit קער ,יער, vielleicht auch קערה .יהר: Schüssel, also: Behältnis zur Aufnahme von Flüssigkeiten. יערת רבש, also ebenfalls eine Ansammlung von Flüssigkeiten. Möglich auch, daß auch יער darum Wald bedeutet, da Waldung für die Gegend ebenfalls eine Vermittlung der Ansammlung von Feuchtigkeiten ist. Somit יאר eine Wassersammlung, speziell der Nil, in welchem sich die von den Gebirgen herabströmenden Wassermengen ansammeln und überfließen. Vielleicht so auch גבר יָהִיר übersprudelnder Mutwillen, ולא ינוה, der daher keine bleibende ruhige Stätte gewinnt (Habakuk 2, 5).

On the day following Yom Kippur. [Rashi knows this] because it is written above, “When Moshe came down from Mount Sinai” (33:29), and that was on Yom Kippur. And this verse relates back to that event, because [when the Torah finishes the account of Moshe’s coming down, immediately] afterwards it is written, “Moshe assembled. . .” Thus we see it was the day following Yom Kippur. (Re”m) Furthermore, the assembly was mainly for donating toward the work of the mishkon so that the donated gold should atone for the gold given for the Calf. Therefore, we may assume it happened immediately after Moshe came down from the mountain, in order to atone right away for the incident of the Calf, and so that Hashem’s anger against Yisrael should be removed. See 31:18 [Rashi there]: [“On Yom Kippur, God reconciled Himself to Yisrael. The next day they began donating to the mishkon.”] You might ask: How did Moshe have time to assemble them and tell them to donate to the mishkon? The day after Yom Kippur he sat to judge the people all day, as it says: “On the following day Moshe sat to judge . . . from morning until evening” (18:13). And Rashi there explains, “It was the day following Yom Kippur,” and goes on to prove it. The answer is: Rashi there answers it himself by saying that “From morning until evening” [is not to be understood literally. Rather, it] is to teach us that “every judge who judges correctly and truthfully is . . . as if he were involved in Torah study the entire day. . .”