Komentaryong Sumisipi para sa Exodo 3:5

“For three months.” This hints that the light of the Torah was hidden until the third month, which is Sivan, as they derived from the verse He stores up sound wisdom for the upright (Proverbs 2:7); therefore “she could no longer hide him.” See further ahead in the verse Remove your sandals from your feet, that Moses was completely detached from materiality and was illuminated from both his parts, and his human abode was full of light, and this miracle testifies to his future essence. And it appears that regarding the existence of this light that was born with him, it is written: And she opened it and saw him, the child. What does “and she saw him” mean? Our Sages said (Sotah 12b) that she saw the Divine Presence with him. But where was the Divine Presence previously mentioned? Rather, and she saw him/it refers to finding the light which was mentioned earlier in saying “that he was good,” and she saw that light with the child, since “et” [generally understood to simply introduce “the child” as a direct object] serves in place of “with.” And in this way, he appeared like a grown youth because the child and the light joined together; therefore it says: and she saw it, meaning the light with the child.

Who brought you here. There are numerous questions here. Are you not descended from our teacher Moshe, to whom it was said, "Do not come close here,"⁴Shemos, 3:5.הֲלוֹם, “here”, in our passage corresponds with הֲלוֹם, “here”, in the statement to Moshe. "Who provided mankind with the mouth?"⁵Ibid, 4:11. פֶז in our passage coresponds with פֶה “mouth”, there. and "What is this in your hand?"⁶Ibid, 4:2. מָה…בָּזֶה corresponds with מַה זֶה there.

ואני אקשה את לב פרעה, “and I will harden the heart of Pharaoh.” Many people ask that if G’d’ hardened Pharaoh’s heart so that he refused to release the Israelites how could G’d justify bringing the plagues upon him and the Egyptians seeing these people had acted under duress? Such plagues would represent caprice, undeserved violence by the Creator against people who were not guilty. How can we reconcile this with our concept of a fair and just G’d? Punishing Pharaoh for divinely inspired obstinacy and refusal to change his ways seems unfair. The answer is, of course, that Pharaoh had already been a confirmed sinner, having committed other sins which accounted for his forfeiting the right to do Teshuvah, repentance. If his only sin had been that he refused to let the Israelites go, and G’d had indeed made his heart stubborn on that score alone, punishing him would indeed have been doing violence to his rights as a human being.
Pharaoh’s original sin versus the Jewish people has been spelled out in Exodus 3,5 where he used the natural (or unnatural) increase of the births amongst the Jewish people as a pretext to “outsmart” them and to kill their babies. Seeing that he had displayed his wickedness for all to see without having been interfered with by G’d, the time had now come when his punishment was that he was deprived of his free choice. Had G’d allowed Pharaoh and his people to become penitents He could not even have punished them for what they had done up until now. We have proof of this from the story of Jonah and Nineveh. G’d accepted the repentance of the people of Nineveh and they completely escaped punishment. This is why G’d had to find a stratagem to prevent the Egyptians from becoming penitents at this stage.

And in his shoe that was on his feet. He killed Avner cunningly by asking him, “How does a woman who has no hands remove the shoes?”³During חליצה, the widow must remove the shoe of her deceased husband’s brother who does not want to marry her. as it is stated, “And Yo’av caused him to turn aside at the gate to speak with him בשלי.”⁴II Shmuel 3:27. [בשלי is] an expression of “remove [של] your shoes.”⁵Shemos 3:5.

when God casts off Heb. ישל. When the Omnipresent casts his soul off him. This is an expression of (Exod. 3:5), “Remove (של) your shoes”; (Deut. 19:5), “and the iron [head] slips off (ונשל).”