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41 [1] אני ה׳ I AM THE LORD Who am faithful to give reward.
[2] אלהיכם YOUR GOD Who am certain to exact punishment (cf. Sifrei Bamidbar 115:1).
[3] אשר הוצאתי אתכם [I AM THE LORD YOUR GOD] WHO BROUGHT YOU OUT [OF THE LAND OF EGYPT TO BE YOUR GOD] — On this condition I delivered you — that you should take upon yourselves My decrees (i.e. that I should be your God) (Sifrei Bamidbar 115:1).
[4] אני ה׳ אלהיכם I AM THE LORD YOUR GOD — Why is this stated again? In order that the Israelites should not say, “Why has the Omnipresent said it ('אני ה)? Is it not in order that we should perform the commandments and receive reward (cf. Rashi on previous verse)!? We will not perform them and we shall not receive (we shall not expect) any reward!” Therefore it states again in general terms and without reference to the Exodus from Egypt, “I will be the Lord your God: in spite of yourselves I will be your King (I will exercise My sovereignty upon you). — In a similar sense it states, (Ezekiel 20:23) “Surely with a strong hand … will I reign over you” (Sifrei Bamidbar 115:1). — Another explanation: Why is the exodus from Egypt mentioned in connection with the fringes? In order to intimate: It was I who distinguished in Egypt between one who was a firstborn and one who was not (cf. Rashi on Leviticus 19:36); I shall also find out and exact punishment from him who attaches indigo-dyed wool (which resembles תכלת in colour) on his garments and pretends that it is תכלת (Bava Metzia 61b). From the work of Rabbi Moses the Preacher I copy the following: Why is the section speaking of the stick-gatherer placed in juxtaposition with the section (vv. 22—31) dealing with idolatry? In order to tell you that whoever desecrates the Sabbath is regarded as having worshipped idols, for it (the law of the Sabbath) also is alone of equal importance with the entire sum of the commandments (just as is the law of idolatry; cf. Rashi on v. 22). And so, too, it is said in the Book of Ezra, (Nehemia 9:13—14) “And Thou camest down upon Mount Sinai and gavest to Thy people … the Torah and commandments and Thou madest known unto them Thy holy Sabbath”. And the section dealing with the “Zizith” is also for the same reason placed in juxtaposition with these two sections, because it, too, is of equal importance with the sum total of the commandments, as it is said, (v. 40) “[That ye may remember] and do all My commandments".
[5] על כנפי בגדיהם ON THE BORDERS (lit., wings) OF THEIR GARMENTS — an allusion to God having delivered them from Egypt, as it states, (Exodus 19:4) “And I bore you on eagles’ wings” (cf. Rashi on this verse). The Zizith are to be placed on a garment having four corners but not on one that has three or on one that has five corners (cf. Zevachim 18b), thereby alluding to the four different terms used by God in describing the deliverance from Egypt, for it states, (Exodus 6:6—7) “And I will bring forth”, “and I shall deliver”, “and I shall redeem”, “and I shall take out”.
[6] פתיל תכלת A THREAD OF BLUE PURPLE — an allusion to the bereavement (שכול) which the Egyptians suffered through the death of their firstborn, for the Targum (Aramaic) word corresponding to שכול, bereavement, is תכלה (similar in sound to תכלת). Further, the plague that befell them was at night, and so, too, the colour תכלת resembles the sky when it darkens at eventide (cf. Sifrei Bamidbar 115:1; Menachot 43b). The eight threads in it (the ציצית) are an allusion to the eight days that Israel waited from the time they went forth from Egypt until they sang the Song of Praise at the Red Sea.
Version: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934
Source: https://www.nli.org.il/he/books/NNL_ALEPH001969084
License: Public Domain