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ラシ 出エジプト記注解 出エジプト記 34章 | NeON Church
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出エジプト記 34章
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出エジプト記 34章
ラシ（シュロモ・イツハキ）『ラシ 出エジプト記注解』
1
Exodus 34:1
פסל לך HEW THEE — He showed him a quarry of sapphire in his tent and said to him: The chips (פסל = פסלת) shall be thine (לך). It was from this that Moses became so rich (cf. Midrash Tanchuma 3:9:29; Leviticus Rabbah 32:2).
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Exodus 34:1
Another explanation of פסל לך is: פסל לך HEW THYSELF — thou hast broken the first tablets, do thou therefore hew others. A parable: this may be compared to a king who travelled to a remote country (more lit., to a province over-sea) leaving his betrothed at home with her handmaids. Through the immoral conduct of her handmaids she also gained a bad reputation (more lit., there went forth against her an evil name). Her bridesman arose and tore up the marriage-contract saying: If the king proposes to kill her I shall say to him, “She is not yet thy wife” (the marriage contract which might have served as evidence being destroyed. The king made enquiry, found that the immorality had been only on the hand maids’ side and became reconciled with her. Her bridesman then said to the king, “Write another marriage contract for her because the first has been torn up”. Whereupon the king replied: You tore it up; do you therefore purchase for her new paper and I will write it for her in My handwriting. So, here, too: the King is the Holy One blessed be He, the handmaids are the mixed multitude, the bride’s friend is Moses, and the betrothed of the Holy One, blessed be He, is Israel — therefore it is said פסל לך, “Hew thyself the new tablets” (Midrash Tanchuma 3:9:30).
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Exodus 34:2
נכון means PREPARED.
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Exodus 34:3
ואיש לא יעלה עמך AND NO MAN SHALL GO UP WITH THEE — Because the first tablets were given amidst great noises and alarms and a vast assembly the “evil eye” had power over them (they did not endure) — there is no finer quality than to be unostentatious! (Midrash Tanchuma 3:9:31).
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Exodus 34:5
ויקרא בשם ה׳ AND HE CALLED BY NAME, O LORD — We render this in the Targum by, 'ויקרא בשמא דה and he (Moses) called on the name of the Lord.
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Exodus 34:6
ה׳ ה׳ THE LORD, THE LORD — This is the attribute of Divine mercy. The one (the first ה׳) alludes to God having mercy on the sinner before he sins and the other after he has sinned and repented (Rosh Hashanah 17b).
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Exodus 34:6
אל GOD — This is also an attribute of Divine mercy (it is not, as אלהים, an attribute of stern justice). Thus also does Scripture say, (Psalms 22:2) “My God, my God (אלי ,אלי) why hast Thou forsaken me?” — for surely one would not say to the attribute of stern Justice “why hast Thou forsaken me?”! Thus have I found in the Mechilta d'Rabbi Yishmael 15:2:2.
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Exodus 34:6
ארך אפים SLOW TO ANGER — He defers (מאריך) His anger and does not hasten to punish — it may be that the sinner will repent.
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Exodus 34:6
ורב חסד AND ABUNDANT IN MERCY — to those who need mercy because they have not sufficient merits to be saved by them.
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Exodus 34:6
ואמת AND TRUTH — faithfully rewarding those who perform His will.
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出エジプト 34:6
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Exodus 34:7
נצר חסד means God keeps (stores up) the mercy which a person does in His presence,
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出エジプト 34:7
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Exodus 34:7
לאלפים TO THOUSANDS — to two thousand generations (the plural, “generations”, and “two” is the least that this can imply; cf. Rashi on Exodus 20:6).
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Exodus 34:7
עונות — These are sins committed presumptuously (with premeditation). פשעים — These are sins committed rebelliously.
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Exodus 34:7
ונקה לא ינקה AND WHO WILL BY NO MEANS CLEAR THE GUILTY — According to its plain sense this means that He is not altogether indulgent to sin (He does not entirely remit the punishment), but little by little exacts punishment from, him (the sinner). Our Rabbis, however, have explained: ונקה, And he clears — He clears those who repent, לא ינקה, He does not clear — but does not clear those who will not repent (Yoma 86a).
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Exodus 34:7
פקד עון אבות על בנים VISITING THE INIQUITY OF THE FATHERS UPON THE CHILDREN — when they retain in their hands (follow the example of) the evil doings of their ancestors. This must be the meaning because in another verse of a similar character it has already been stated: of them that hate Me (cf. Exodus 20:5: Visiting the iniquity of fathers upon the children, upon the third and fourth generation of them that hate Me (Berakhot 7a; Sanhedrin 27b).
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Exodus 34:7
ועל רבעים means AND UPON THE FOURTH GENERATION — It follows, therefore, that the measure of good (reward) is greater than the measure of punishment in the proportion of one to five hundred, for in respect to the measure of good it says: “Keeping mercy for thousands” (two thousands at least) (cf. Rashi above: Tosefta Sotah 4:1; see also Rashi on Exodus 20:5).
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Exodus 34:8
וימהר משה, AND MOSES MADE HASTE — When Moses saw that the Shechinah passed by and heard the sound of the proclamation he immediately prostrated himself.
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Exodus 34:9
ילך נא אדני בקרבנו LET MY LORD, I PRAY THEE, GO AMONG US as Thou hast promised (cf. Exodus 33:14), since Thou forgivest iniquity. And even if it be a stiff-necked people and they have rebelled against Thee and Thou didst on that account say, (Exodus 30:3) “lest I consume thee in the way” — yet pardon Thou our iniquity etc. — כי is sometimes used in place of (in the sense of) אם, “if”.
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Exodus 34:9
ונחלתנו. AND TAKE US FOR THINE INHERITANCE — make us a special inheritance unto Thyself. This is the same request as that contained in (Exodus 33:16) “that we should be different, I and thy people [from all other peoples]” — which means that You should not let Your Shechinah rest upon the other peoples of the world (cf. Rashi on this verse).
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出エジプト 33:16
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Exodus 34:10
כרת ברית [BEHOLD, I] MAKE A COVENANT about this.
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Exodus 34:10
אעשה נפלאת — The word נפלאת is an expression of the same meaning as ונפלינו (Exodus 33:16; so that the phrase means: I will make a difference) meaning that you shall be different in this respect from all other peoples — in that My Shechinah will not rest upon them.
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Exodus 34:11
את האמרי וגו׳ THE AMORITE etc. — There are only six nations mentioned here, because the seventh, the Girgashites, arose and emigrated of their own accord (Leviticus Rabbah 17:6; cf. Rashi on Exodus 33:2).
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Exodus 34:13
אשריו — An אשרה was a tree which they worshipped.
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Exodus 34:14
קנא שמו WHOSE NAME IS קנא — Who is zealous (מקנא) to exact punishment from the sinners and is not indulgent towards idolatry. This (the above) is always the meaning of the root קנא wherever it is used in connection with God. Consequently קנא שמו His name (His characteristic) is קַנָּא that of a zealot, implies: He maintains (insists upon) his superiority over other gods, and punishes His enemies (those who worship idols).
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Exodus 34:15
ואכלת מזבחו AND THOU EAT OF HIS SACRIFICE — You might perhaps think that there is no punishable offence in eating of it, this is not so, but I will account it unto you as though you consent to his idolatrous worship because through this (through partaking of his meals) you will be induced to take your daughters unto your sons (cf. Avodah Zarah 8a).
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Exodus 34:18
חדש האביב THE MONTH OF ABIB — the month of early ripening — the month when the grain is in its first stage of ripening.
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Exodus 34:19
כל פטר רחם לי EVERY FIRST OFFSPRING OF THE WOMB IS MINE amongst human beings,
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出エジプト 34:19
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Exodus 34:19
וכל מקנך וגו׳ AND also ALL THY CATTLE WHICH IT (the mother animal) BRINGS FORTH AS MALE BY AN OX OR AN ASS OPENING its womb: it means, that a male animal opens her womb.
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Exodus 34:19
פטר is an expression denoting “opening”; similar is (Proverbs 17:14) “As if one openeth (letteth run) (פוטר) water so is the beginning of strife”. The ת of תזכר expresses the feminine gender and refers to the animal in labour (i. e. the prefix is 3rd fem. sing., not 2nd masc. sing.: the subject to תזכר must be supplied “the mother animal”).
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Exodus 34:20
ופטר חמור AND THE FIRST OFFSPRING OF AN ASS [THOU SHALT REDEEM] — but not that of any other unclean animal (Bekhorot 5b).
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Exodus 34:20
תפדה בשה THOU SHALT REDEEM WITH A LAMB — one gives a lamb to the priest and it remains in his possession with the character of a non-holy object (חולין — an ordinary animal). The firstborn ass is then permitted to the owner to be used for work (Bekhorot 9b).
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Exodus 34:20
וערפתו THEN THOU SHALT BREAK ITS NECK — one breaks its neck with a hatchet and so slays it (Bekhorot 10b). The reason is: he (the owner of the ass) has caused loss to the possessions of the priest (by not giving him the lamb) therefore must he suffer loss in his possessions (Mekhilta).
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Exodus 34:20
כל בכור בניך תפדה ALL THE FIRSTBORN OF THY SONS THOU SHALT REDEEM — Five Sela’im are the ransom fixed for him, as it is said (Numbers 18:16) “And those that are to be redeemed, from a month old shalt thou redeem [according to thy valuation, for the money of five shekels]”. (For the whole of this verse cf. Rashi on 13:13).
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民数 18:16
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Exodus 34:20
ולא יראו פני ריקם AND NONE SHALL APEAR BEFORE ME EMPTY — According to the plain sense of the verse this is an independent statement and does not refer to the firstborn just mentioned — because in connection with the command concerning the firstborn there is no duty of appearing before the Lord; but it is another (a separate) prohibition merely connected by a conjunctive ו with the former statement and means: when you go up to the festival gathering to Jerusalem to appear before the Lord, none shall appear before Me empty; it is your duty to bring the burnt offering prescribed for the appearance before My face (Chagigah 7a). According to the Halachic explanation of the Boraitha this portion of the verse is redundant (since the same commandment already appears Exodus 23:15) and is consequently “free” (מופנה) to be used for a גז"ש (an analogy based on verbal similarity in two texts, viz., the word ריקם here and in the text Deuteronomy 15:13 לא תשלחנו ריקם “thou shalt not let him go away ריקם”) — it is repeated here after the law about the first born to teach you that the outfit given to a Hebrew slave when he leaves your service should consist of five Sela’im-worth of each of the things (mentioned Deuteronomy 15:14: thy sheep, thy threshing floor, and vinepress) just as the ransom of the firstborn is five Sela’im. Thus are we taught in Treatise Kiddushin 17a.
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Exodus 34:21
בחריש ובקציר IN PLOUGHING TIME AND IN HARVEST [THOU SHALT LEAVE OFF] — Why are ploughing and harvesting specially mentioned (since all work is forbidden on Sabbath)? There are some of our Rabbis who say that this refers to ploughing in the year preceding the Sabbatical year which ploughing passeth into (produces its first fruits in) the seventh year and to harvesting grain that has reached one-third of its maturity during the Sabbatical year which harvesting actually goeth forth into (takes place in) the eighth year, that following the Sabbatical year; and that this statement is intended to teach you that one must add part of the secular time to the holy time (i. e. that one must apply to a certain period before the beginning and after the termination of the Sabbatical year the laws applicable to that year in order to prevent its desecration). Thus, the following is what it (this verse) means: “Six days thou mayest work, but on the seventh day thou shalt rest”; but even with regard to the six days’ work which I have permitted you there are years when ploughing and harvesting are forbidden. This must be the meaning, referring to ploughing in the sixth year and harvesting in the seventh, and it cannot refer to the seventh year itself for it is unnecessary to make any mention of ploughing and harvesting in the seventh year being forbidden, for it is already said (Leviticus 25:4) “[But in the seventh year …] thou shalt neither sow thy field [nor prune thine vineyard]”! Others, however, hold that Scripture in this part of the text, is only speaking of the ordinary Sabbath day, as in the first part, and ploughing and harvesting which are specially mentioned in it as being forbidden on the Sabbath are mentioned to suggest to you the following: What is the characteristic of ploughing? It is an optional act (no such work being commanded anywhere in the Law)! So, too, is harvesting forbidden on Sabbath only when it constitutes an optional act! There is, therefore, excluded the harvesting of the barley for the “Omer” (cf. Leviticus 23:10: ye shall reap the harvest thereof) which is obligatory and which therefore supersedes the Sabbath (occasions a suspension of the Sabbath laws) (Rosh Hashanah 9a).
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レビ 25:4
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Exodus 34:22
בכורי קציר חטים [THE FESTIVAL] OF THE FIRST OF THE WHEAT HARVEST — It is so called because on it you offer the two loaves of wheat (Leviticus 23:17).
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レビ 23:17
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Exodus 34:22
בכורי OF THE FIRST [OF THE WHEAT HARVEST] — It is so called because it (the offering of the two loaves) is the first meal offering which is brought in the Temple of the new wheat crop; for the meal offering of the Omer which had already been brought on Passover was of barley (Menachot 84a).
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Exodus 34:22
וחג האסיף AND THE FESTIVAL OF INGATHERING — the festival that falls at the time of the year when you gather in thy produce from the field into the barns. The word אסף here means bringing in (and not, collecting), as (Deuteronomy 22:2) “thou shalt gather it (ואספתו) into thine house” (cf. Rashi on Exodus 23:16 and on Genesis 49:29).
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申命 22:2
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Exodus 34:22
תקופת השנה lit., [THE FESTIVAL …] THE YEARS CIRCUIT — i. e. the festival at the coming round of the year — at the beginning of the coming (the new) year.
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Exodus 34:22
תקופת is a term denoting going round.
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出エジプト 34:22
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Exodus 34:23
כל זכורך means all the males among you (cf. Rashi on Exodus 23:17 and the note thereon). — Many precepts of the Torah are stated and then repeated, aye, some of them three times and even four (this section, for instance, is, with a few alterations, identical with the contents of chapter Exodus 23:12—19) in order to declare him who infringes them guilty and to punish him for each of the number of prohibitions which are connected with them and for each of the number of positive commands which are connected with them.
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Exodus 34:24
אוריש means as the Targum has it אתריך, I will drive out. Similar is (Deuteronomy 2:31) “Begin to drive out (רש)”; and similar is, (Numbers 21:32) “and drove out (ויורש) the Amorites” — all having the sense of expelling.
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申命 2:31
民数 21:32
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Exodus 34:24
והרחבתי את גבלך [I WILL DRIVE OUT THE NATIONS BEFORE THEE] AND ENLARGE THY BOUNDARIES — and consequently you may be far from the Chosen House (the Temple) and you will then not be able to appear before Me continually; therefore I appoint for you these three seasons.
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Exodus 34:25
לא תשחט וגו׳ THOU SHALT NOT OFFER [THE BLOOD OF MY SACRIFICE TOGETHER WITH LEAVEN] — i. e. thou shalt not kill the Passover lamb whilst leaven is still existent in your possession. This is an admonition addressed to him who slaughters the Passover lamb, as well as to him who sprinkles its blood or to one of the members of the party formed to eat that lamb in company (Pesachim 63a).
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Exodus 34:25
ולא ילין NEITHER SHALL [THE SACRIFICE OF THE FESTIVAL OF PASSOVER] REMAIN OVER NIGHT — Understand this as the Targum renders it: ולא יביתון ... בר ממדבחא … “There shall not remain overnight away from the altar till the morning the fat of the sacrifice” — this law of leaving the fat away from the altar overnight does not serve to invaliditate the sacrifice if it has been placed on the top of the altar some time during the night, even if it be not entirely burnt by morning, nor is the law about leaving the fat overnight infringed except if it has not been placed on the altar by the dawn of the morning (but any time during the night one may lift it up from the pavement on to the altar (Zevachim 87a; cf. Rashi on Exodus 23:18).
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Exodus 34:25
זבח חג הפסח means the pieces of its fat (which had to be burnt on the altar). From here you may derive the law concerning all cases of burning the pieces of fat and the limbs of sacrifices (i. e. you may derive the general rule regarding all sacrifices).
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Exodus 34:26
ראשית בכורי אדמתך THE FIRST OF THE FIRST-FRUITS OF THY GROUND [THOU SHALT BRING INTO THE HOUSE OF THE LORD THY GOD] — but only from the seven kinds of produce which are mentioned as an excellency of thy land (Deuteronomy 8:8) “a land of wheat and barley and vines etc (Mishnah Bikkurim 1:3). The דבש mentioned in this verse is date honey (not that of bees).
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申命 8:8
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Exodus 34:26
לא תבשל גדי THOU SHALT NOT SEETHE A KID [IN ITS MOTHER’S MILK] — This is a prohibition to mix meat with milk. This is written three times in the Torah: once to prohibit the eating of such mixture, once to prohibit us from deriving any other benefit (besides eating) from it and once to prohibit the cooking of it (Chullin 115b; cf. Rashi on Exodus 23:19).
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Exodus 34:26
גדי A KID — Any tender young animal is comprehended under the term גדי, a calf and a lamb also. From the fact that the writer felt it necessary to state specifically in several passages “a kid of the goat” you may learn that the term גדי without further definition implies any suckling (young animal) (Chullin 113a; cf. Rashi on Exodus 23:19).
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Exodus 34:26
בחלב אמו IN THE MOTHER’S MILK — A fowl is therefore really excluded from this law since it has no milk; for the prohibition regarding it (using it with milk) is not a Biblical law but only an enactment of the Soferim (Chullin 113a).
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出エジプト 34:26
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