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Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
📚 Talmud Citations
This verse is quoted in the Talmud.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Hebrew Text
English Translation
Transliteration
Hebrew Leining Text
Parasha Commentary
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
- Shemot Rabbah (3:6): The Midrash interprets "וְעַתָּה" as a response to Moshe's earlier question ("Who am I that I should go to Pharaoh?"). Hashem counters that the time for questions had passed—now was the time for action.
- Tanchuma (Shemot 10): The phrase "וְהוֹצֵא אֶת־עַמִּי" ("bring My people out") emphasizes that Bnei Yisrael are Hashem's people, not Pharaoh's, reinforcing their divine right to freedom.
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.
Context of the Verse
This verse (Shemot 3:10) appears during Hashem's revelation to Moshe at the burning bush, marking the beginning of Moshe's mission to liberate Bnei Yisrael from Egyptian slavery. The call to action follows Moshe's initial hesitation and questioning of his suitability for this role.
Rashi's Commentary
Rashi explains the phrase "וְעַתָּה לְכָה" ("Come now therefore") as indicating that Hashem was responding to Moshe's previous objections. The word "וְעַתָּה" ("now") suggests that despite Moshe's reluctance, the time for action had arrived. Rashi emphasizes that Moshe's mission was not optional but a divine command to fulfill the covenant with the Avot (Avraham, Yitzchak, and Yaakov).
Rambam's Perspective
In Moreh Nevuchim (1:65), Rambam discusses prophecy and notes that Moshe's initial resistance was due to his humility (as stated in Bamidbar 12:3). However, once chosen as the emissary, his role became binding. The phrase "וְעַתָּה" underscores the urgency of the moment, as the suffering of Bnei Yisrael had reached its limit (see Shemot 2:23-25).
Midrashic Insights
Language and Nuance
The term "אֶשְׁלָחֲךָ" ("I will send thee") implies a formal delegation of authority, as noted by the Malbim. Moshe was not acting on his own but as Hashem's representative, which would later be critical when confronting Pharaoh (e.g., the demand for signs in Shemot 4:1-9).
Halachic Implications
The Ramban (in his commentary on Shemot 3:10) connects this verse to the broader principle of shlichut (agency)—that a prophet must faithfully execute his divine mission without deviation (see Devarim 18:18-22). Moshe's role as the redeemer was thus binding once commanded.