hebrew
1)

What is the significance of the extra 'Hei' and 'Vav' in the word "Vatir'eihu"?

1.

Rashi: It implies that she saw that the Shechinah was with the baby. 1

2.

Seforno: She saw that he was a beautiful-looking baby. 2


1

Rashi's first explanation (that 'she saw the boy', does not explain the extra letters (See also Rashbam). Riva - 'Hei' and 'Vav' are [part of] Hashem's name. Pesikta and Sechel Tov learn from "Ani Hashem Hu Shmi" (Yeshayah 42:8).

2

Also refer to 2:6:2:2.

2)

Why does the Pasuk first refer to him as a Yeled (a little boy) and then as a Na'ar (a youth)?

1.

Rashi and Seforno: Although he was only little, he cried with the voice of a youth, 1 which is why she took pity on him. 2

2.

Ramban #1 (citing the Ibn Ezra): He was physically advanced like an older boy. 3

3.

Ramban #2: Because his forceful cries resembled those of a youth.

4.

Ramban #3 (citing a Midrash): He was a baby, but he behaved like a boy (who did not cry). So Gavriel came and slapped him and made him cry, and Bisyah took pity on him.

5.

Hadar Zekenim: "Na'ar" refers to Aharon, who was there and crying.


1

See Seforno, who defines the word 'Na'ar' in detail, though it is unclear why it is necessary to do that.

2

See Ramban's objections. See also Ba'al ha'Turim. See also Ramban, who brings a number of proofs that the Torah does not differentiate between the two words - referring to a youth as 'Yeled' and a baby as 'Na'ar'.

3

Also refer to 2:6:1:2.

3)

What was it that evoked Bisyah's pity on the baby?

1.

Rashi: Refer to 2:6:2:1.

2.

Ramban #1 (according to the Ibn Ezra) and Seforno: It irked her that such a perfect-looking baby 1 should have been cast into the river.

3.

Ramban #3 2 and Rashbam: Because he was crying.


1

Who looked like an older boy and cried like one (Ramban).

2

Refer to 2:6:2:3.

4)

How did Bisyah know that he was a Jewish baby and not a waif?

1.

Ramban: Because it was only Jews who would hide him there, either to save him or so as not to see him die.

2.

Rashbam: Because he was a boy who was circumcised.

3.

Hadar Zekeni:m Aharon was there and crying and he was [recognizably] an Ivri.

5)

רש"י: את מי ראתה, את הילד: מה גרם לרש"י לפרש כך?

1.

גור אריה: כשכתוב "ותראהו" כבר נזכר הילד ולמה כפל שוב "את הילד"? אלא פרושו "את מי ראתה? את הילד".

6)

רש"י: שראתה עמו שכינה: מנין דרשו זאת?

1.

גור אריה: קשה שהיה צריך לכתוב 'ותראה את הילד' ולא "ותראהו"? אלא "ותראהו" הכוונה לשכינה.

7)

רש"י: קולו כנער: זו דעת רבי יהודה, וקשה מה יענה לטענת רבי נחמיה שא"כ היה משה בעל מום?

1.

גור אריה: זה קרה לו לפי שעה מאת ה' שיבכה בקול גדול, כדי שתחמול עליו.

2.

גור אריה: קול עב שאיננו חזק הוא מום, אבל קולו של משה היה חזק ועב וזה לא פוסל. 1


1

לכאורה הכוונה שקול חזק איננו משונה כשהוא עבה ולכן זה לא פוסל.

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