וַיֹּ֣אמֶר מֹשֶׁ֔ה בִּנְעָרֵ֥ינוּ וּבִזְקֵנֵ֖ינוּ נֵלֵ֑ךְ בְּבָנֵ֨ינוּ וּבִבְנוֹתֵ֜נוּ בְּצֹאנֵ֤נוּ וּבִבְקָרֵ֙נוּ֙ נֵלֵ֔ךְ כִּ֥י חַג־ה' לָֽנוּ׃
Moses replied, “We will all go, young and old: we will go with our sons and daughters, our flocks and herds; for we must observe the LORD’s festival.”
"בנעורינו" דרך משל אשר עד כ' שנה "ובזקנינו" שמבן נ' או ס' ולמעלה נלך אנחנו הבינונים שמבן עשרים עד בן חמשים או ששים וזה כל האדם
"With our young" means until the age of 20. "With our old" means from 50 or 60 and older. "We shall go" includes all of the people in between, from the ages of 20 to 50 or 60. And [thus] this refers to everyone.
Also known as "Torat Moshe"; this Torah commentary was authored by Rabbi Moshe Alshich, a prominent 16th-century rabbi, in Sefad, Ottoman Palestine. The Alshich was a popular preacher who gave lengthy lectures on the weekly Torah reading. These lectures were later published, in the form of a commentary, to ensure that they were repeated accurately and attributed to him. His style in Torat Moshe is to raise a number of questions and difficulties on a verse and then answer them all together by offering a new insight into the subject matter of the verse. His foremost aim in his commentary is to find fundamental moral and ethical lessons in the verses, or point out good qualities of character, such as faith, patience, humility, and so on.
"For it is a holiday of God for us." And thus everyone needed to go, because how happy everyone would be - old and young alike - to celebrate a holiday for God.
Composed in (c.1829 - c.1839 CE). The goal of this work is to unify the Written Torah ("Ketav") with the Oral Law ("Kabbala") by demonstrating how the all the material found in the latter is derived from the former. The author was an opponent of the Reform movement, and his aim was to strengthen the authority of the Oral tradition.
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ק֥וּמִי א֖וֹרִי כִּ֣י בָ֣א אוֹרֵ֑ךְ וּכְב֥וֹד ה' עָלַ֥יִךְ זָרָֽח׃
Arise, shine, for your light has dawned; The Presence of the LORD has shone upon you!
וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ
He came upon a certain place and stopped there for the night, for the sun had set.
כי בא אורך. לשבח, ולפי דעתי שביאת האור הוא חשך, כמו בא ערב ונפסק האור שהיה לך
בא אורך Thy light is come, if taken in a good sense; but I think that it means thy light has set, and it has become dark; that is,2The Hebrew text has the word במו, which can be translated as if to say, or that is, but usually it introduces some quotation from the Bible; very probably it was originally followed by the words בי בא השמש because the sun was set (Gen. 28:11).
Composed in Middle-Age France/Italy/England (c.1155 - c.1165 CE). Ibn Ezra’s commentary on the Tanakh reflects his knowledge as a Hebrew grammarian and philologist. His commentary is terse and aims to discover the pshat, the contextual meaning, of the text. Ibn Ezra was known for his independent ideas which aroused much controversy. Many view Ibn Ezra as the forefather of Biblical criticism.
בא אורך. אשר התפלאו המבארים, כי על זריחת השמש ישתמש העברי בלשון זריחה או יציאה, וביאה מורה שקיעה בכ''מ, לא בחנו הדבר היטב, כי זה רק כשידבר מגוף השמש, שיציירהו בעל הלשון כיוצא ממקומו באופק המזרח, ומחוז חפצו הוא האופק המערבי, ותהיה ביאתו עת בא למחוז חפצו שהוא המערב לא כן כשידבר מן האור שמחוז חפצו הוא כשיפגשו נצוציו בדבר המואר, ואז בא אל מקומו. ואורך הוא אור העצמי. וזריחת כבוד ה' הוא אור הנבואה עד שיהיו הם לערך זריחת האור הזה עליכם כערך הירח נגד השמש, כמ''ש (כד כג. ולק' פסוק יט), ועז''א ומלכים לנוגה זרחך, כי נוגה הוא הונח על אור הירח כנזכר לעיל (יג יו''ד ולק' יט) :
“for your light has come” The commentators were astounded by this usage because they thought when speaking of the sunrise, the Hebrew language employs the terms ‘rising’ or ‘going out’ while ‘coming’ implies sunset in all cases. But they did not check this matter well, because this is true only in reference to the body of the sun, when the speaker describes it as coming out from its place beyond the eastern horizon and heading toward its destination at the western. Then its 'coming’ is the moment it reaches its destination in the west. This is not so when speaking of the light, whose purpose is achieved when its rays touch that which is illuminated, then it has come to its place. “Your light” refers to the light which comes of itself, and the rising of the glory of God is the light of prophecy - they will shine upon you until they are as the light of the sun upon the moon, as I wrote elsewhere (see Isaiah 60:19).
Composed in (c.1844 - c.1874 CE). Written and published between 1845 and 1870 by Rabbi Meir Leibush ben Yehiel Michel Wisser (Malbim). A trademark of the Malbim’s commentary is his belief that there are no synonyms or repetition in the Tanakh. Each word represents a different idea or concept.
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Composed in (c.1844 - c.1874 CE). Popular Biblical commentary by Rabbi Meir Leibush ben Yehiel Michel Wisser (Malbim). A trademark of the Malbim’s commentary is his belief that there are no synonyms or repetition in the Tanakh. Each word represents a different idea or concept.