Komentaryong Sumisipi para sa Mga Awit 122:8

And the meaning of "And she spoke (Va't'daber)": (With the Hebrew letter beit) - And the meaning of the Hebrew phrase for “and she spoke” with the preposition “of” (the Hebrew letter beit): In a deceitful? manner such as “And the people spoke against God” (Bamidbar 11:5). It is found both as praise and in a prophet’s manner of speaking. There are those who say that Moshes ruled over Ethiopia (the land of Kush) and married the Kushite (woman). Targum Onkelos says that she was beautiful and it was the language of respect just as the Ishmaelites call tar ‘white stuff (ha-lavan)’, so we call the blind person, ‘full of light’ (a euphemism). And thus it isn’t clear whether it is called a word that is meant to be praise that they turned into criticism. Meanwhile, there are those who say that the son of Kish (קיש) the Benjamite was Saul and thus from here on out, [I will translate the word] as the people of Kush (the Kushites). This is already its plain meaning. Thus the correct interpretation in my eyes is that this Kushite was Tzipporah for she was a Midianite and Midianites are Ishmaelites. (These peoples) live in tents (See Habbakuk 3:7: "The tent curtains of the land of Midian were trembling. The earth quaked.) and because of the heat of the sun, they have no whiteness among them. Tzipporah was dark and looked like a Kushite.

וישאלו איש מאת רעהו, “let them each ask from their fellow Egyptian male, etc.” This “request” was not similar to a man or a woman asking his or her respective neighbour for some tool on the understanding that after he or she has finished using it it would be returned it to its owner. Here G’d’s instructions were to ask for the respective items as outright gifts. It was understood that G’d would make the Egyptians feel well disposed toward the Israelites so that they would willingly comply with their requests for such gifts. The last thing G’d had in mind was that the Israelites, at the very moment when their redemption was at hand, would leave behind the impression that they had fooled their neighbours and pretended that they would give back the items in question. According to Jewish law whenever a servant is released from service after he has toiled for the agreed period of time, he is entitled to receive a stake from his erstwhile master to enable him to start his economic independence. This is spelled out in Deut. 15, 13-14: “but when you send him away free, you shall not send him away empty-handed. Furnish him out of your flocks, your threshing floor, and vat, with which the Lord has blessed you.” If this law applies to treatment of a fellow Jewish servant whose wages the master has paid six years in advance, how much more so were the Jewish slaves in Egypt entitled to receive some silver trinkets in compensation for over 200 years of slavery for which no wages had ever been paid.
We may find the expression רעהו both in the masculine and the feminine form as peculiar when applied to Egyptians who could hardly be described as equal to the Israelites so that this definition would apply. We have to answer that prior to the giving of the Torah at Mount Sinai all human beings were treated as equal before the law. Hence the expression רע “fellow human being” was appropriate. Ever since the giving of the Torah Gentiles are not again referred to by that description. Seeing that G’d had offered the Torah to the Gentile nations and they had refused it they no longer qualified as equals. Henceforth Jews were described as brothers and companions of G’d as we know from Psalms 122,8: “for the sake of My brothers and friends, I pray for your well-being.” Our sages in Baba Kama 113 explain the phrase לכל אבדת אחיך (Deut. 22,3) as “your brother, but not a Gentile.” In other words, a Jew does not have to go out of his way to restore lost property to a Gentile seeing he is not his brother anymore. The same law applies to the prohibition of charging or paying interest to others. While the Torah forbids this inasmuch as it writes: “you must not charge interest to your brother” (Deut. 23,20), this excludes those whom the Torah does not recognize as our brothers, i.e. the Gentile.

A Midrashic approach (Tanchuma 11): Betzalel, Oholiov, and all the artisans were endeavouring to erect the Tabernacle but were unable to do do so. This is the meaning of the words in 39,33: “they brought the Tabernacle to Moses.” The reason they brought it to Moses was their inability to erect it so that it would remain standing. Moses felt very badly about all this, seeing he had not had a personal share in working on the Tabernacle. G’d consoled him telling him that no other human being would be able to put up the Tabernacle, whereas as soon as Moses would begin to busy himself with erecting it, it would erect itself. This would teach the Jewish people that if Moses would be unable to erect the Tabernacle it would never become functional. G’d told him that He would record in the Torah that the Tabernacle had been erected by Moses personally, unassisted. This is the meaning of our verse in which Moses is instructed to erect the Tabernacle on the date mentioned. After hearing this, Moses said to G’d: “I do not know how to put it up.” G’d answered him: “you begin to busy yourself with it, and seeing that you have been shown it when it stood, it will stand by itself corresponding to the vision you have had.” This is the meaning of the words הוקם המשכן, “the Tabernacle was erected” (verse 17). G’d added further that He would write that the erection of the Tabernacle was credited to Moses. This is why the Torah also wrote: “Moses put up the Tabernacle” (verse 18). This is also what Psalms 45,15 may have had in mind when the sons of Korach wrote “the princess wearing an embroidered dress is led inside to the king;” this is a reference to the Tabernacle which contained many colours as we know from Exodus 35,35: “and embroider it with blue wool, purple wool and red wool.” The words תובל למלך in our verse from Psalms are a reference to Moses of whom the Torah says in Deut. 33,5 “he was king in Yeshurun.” The words בתולות אחריה “maidens in her train” in the same verse, refer to the Jewish people who are referred to as maidens in Song of Songs 4,12, seeing they are also defined as companions to the Lord, based on Psalms 122,8 where they are described: “for the sake of my kin and friends;” in each instance the Hebrew word for “my friends” being ריע. Finally, the last words in that verse in Psalms 45,15 are מובאות לך “brought to you,” a reference to Moses to whom the Tabernacle was brought in order for him to erect it.