Komentaryong Sumisipi para sa Exodo 2:14

V. 3. כלם אנשים, sie waren alle "Männer", individuell tüchtig und ausgezeichnet. Vergl. מי שמך לאיש (Schmot 2, 14). So nannten die Midjaniter Gideon לארשי שיא (Richter 7, 14). So David zu Awner: הלוא איש אתה ומי כמוך בישראל (Sam. I. 26, 15). So auch התחזקו והיו לאנשים (Sam. I. 4, 9; — siehe V. 2).

את השם ויקלל, he also used the tetragram when cursing. Rabbi Yossi is on record as saying that the Egyptians who were ritually contaminated, also conferred their ritual contamination on the Israelites. His colleagues claimed that the wife of Neriah, a grandson of Dan, was Shlomit, daughter of Divri, and that during the night following the day when Moses slew the Egyptian who was one of the supervisors checking the number of bricks delivered by the Jewish slaves, raped her. History has a way of repeating itself. According to Tanchuma, Emor 24 as well as Vayikra Rabbah 32,4 when the quarrel broke out, and a Jewish man accused this man to be a bastard, this man asked the accuser where his father had been on the night when he claimed that his mother had been raped. The night he referred to was the night when his mother had supposedly been raped by an Egyptian overseer, who had used a pretext to send her husband on an errant. The reason why this blasphemer used the tetragram when cursing G-d, was that he had overheard how Moses had used that name as a means to kill his father. [I do not follow this, because if he had not been born yet, and his mother became pregnant with him as a result of the rape, how could he have overheard Moses? Ed.][This is why the Torah in Exodus 2,14 has one of the two quarrelling Israelites ask Moses whether he planned to kill him also by using the tetragram to curse him, so that he would fall dead. (הלהרגני אתה אומר: “are you going to utter a word which will kill me?”)]

אך בעשור, “However, on the tenth, etc.” Rashi draws attention to the saying of our sages that every time the word אך or רק appears in the Torah it introduces the limitation, diminution, of some general principle mentioned previously. Nachmanides writes, that if this is so, the meaning of our verse must be that whereas on the first of that month the entire people observed a day of teruah, blowing the shofar, seeing that all of them came up for judgment on that day, by the tenth of that month only a small portion of the people still needed to ensure that their judgment too would be favourable. This day would complete the process of atonement. The meaning of the word אך in our verse then would be the same as בלבד, “excepting,” referring to something not included in the previously enunciated rule. Just as in Exodus 31,13, basically, the rule was that the construction of the Tabernacle does not override the prohibitions of performing work on the Sabbath, it exempted performance of circumcision if the eight’s day of the baby occurred on the Sabbath. The circumcision is not postponed. The meaning of the word אך in our verse is similar to when Pharaoh pleaded with Moses to pray for G’d to forgive him his sin one more time, He used the words: אך הפעם"” (compare Exodus 10,17) When we encounter the word אך again in verse 39, i.e. אך בחמשה עשר יום לחודש השביעי באספכם את תבואת הארץ תחוגו וגו', “only on the fifteenth of the seventh month when you gather in the yield of the earth, you are to celebrate, etc.”, the message is also that even though that date may occur on the Sabbath, this does not cause the first day of the Sukkot festival to be postponed. According to the plain meaning of the text, the word אך is to be understood as similar to “but in truth,” similar to the word אכן. That word appears in such a context in Genesis 28,16 when Yaakov becomes aware that G’d’s presence is manifest at the location where he had the dream of the ladder. It appears again in such a context when Moses had killed the Egyptian thinking that there had not been any witnesses, and on the morrow he found out that he had erred. (Exodus 2,14) In our verse the meaning of the word אך then is that on the tenth of the seventh month is Yom Hakippurim, on no other day. Ibn Ezra, understands the word אך here as meaning that in spite of the extremely serious nature of that day, seeing that it too has been described as a מקרא קודש, just like all the festivals, it too is a day on which (the latter part) we are to express our joy at feeling that we have been forgiven.