Rashi on TanakhExodus 3

To the edge of the wilderness. In order to distance himself from theft whereby [the sheep] will not graze in others’ fields.

To the mountain of God. So called because of what was destined to occur there.

In the heart of a fire. [בְּלַבַּת אֵשׁ means:] in the flame of the fire, [i.e.] the “heart” of the fire, as in: “in the heart (the middle) of the heavens” or: “in the heart (the middle) of the oak tree.” Do not wonder as to the (extra) letter ת' because we find similar examples: “How strong is (לִבָּתֵךְ) [the wickedness of] your heart!”

From the midst of the thorn-bush. And not another tree because [of the idea expressed in]: “I (God) am with him (Israel) in his trouble.”

Consumed. [Meaning:] consumed as in: “That has not been (עֻבַּד) worked” “that was (לֻקַּח) taken from there.”

I must turn aside. [Meaning:] “I will turn away from here so that I may approach there.”

Take off. [Meaning:] “Pull off and remove” as in: “And the iron (וְנָשַׁל) slipped off” [or:] “Your olives (יִשַּׁל) shall fall off.”

Is holy ground. [The word הוּא refers to] (הַמָּקוֹם) the place.

I am aware of their pain. Should be understood in the same sense as וַיֵּדַע אֱלֹהִים, meaning: “That I have focused My attention to take note and to know their pain, and have not ignored [them] nor will I block My ears from their cry.”

Now go, I am sending you to Pharaoh. “Should you say, ‘What good will it do?’ [My response to you is:] ‘You will bring My nation out.’” [Meaning:] “Your words will be effective and you will bring them out of there.”

Who am I. “What is my importance that I might speak with kings?”

Am I able to bring the Bnei Yisrael out. “And even if I am important what did the Israelites do to merit that a miracle be performed for them that [will enable me] to bring them out of Egypt?” Because I will be with you. And the fact that you will succeed in my mission —

He [God] said, “Because I will be with you. He (God) responded to his first question first and to his last question last: “Concerning that which you said, Who am I that I should go to Pharaoh? [My response is:] It is not your [mission] but, rather, Mine, for I will be with you, and the vision that you saw in the thornbush is a sign to you that it is I who sent you and that you will succeed in My mission and I am capable of saving, as you yourself saw the thornbush carrying out My mission without being consumed. You, too, shall go on My mission and you will not be harmed. As to that which you asked: what merit do the Israelites have that they should go out of Egypt? I have a great purpose in bringing them out: for they are destined to receive the Torah on this mountain three months after they go out of Egypt. An alternate explanation: will be the proof — of another promise; for I promise you that when you will bring them out of Egypt they will serve Me on this mountain by receiving the Torah upon it. This is the merit which stands by Israel. We find a similar sentence structure “And this will be a sign to you — that this year you will eat that which grew of itself, etc.” [i.e.] the fall of Sancheriv [mentioned earlier] will serve you as a sign for [the fulfillment] of another promise: “for [although] your land is [now] barren of fruit I will abundantly bless that which grows of itself.”

Ehyeh Asher Ehyeh. I will be that what I will be. [Meaning:] “‘I, Who shall Be’ with them in this suffering [am the One] ‘Who will be’ with them when they will be subjugated by the other kingdoms.” [Whereupon] he (Moshe) said to Him, “Master of the Universe, why should I mention other suffering, it is sufficient [that they know of] their present suffering.” He (God) said to him, “You have spoken well, ‘This is what you must say, etc.’”

This is my eternal Name. [לְעֹלָם] is missing the letter vav [after the ayin], [in effect] saying, “Conceal it.” so that it (My Name) not be read as written.

And this is how I am to be mentioned. He (God) taught him how [the Name] is to be read. Similarly, David says: “Your Name is forever, The mention of Your Name is for all generations.”

The elders of Yisrael — those designated [to attend] meetings. Should you claim [that זִקְנֵי יִשְׂרָאֵל refers to] any and all elderly people, how would it be possible for him to gather [all] the elders of [a male population of] 600,000?

They will listen to your voice — of their own volition (i.e., without waiting for signs). “Once you tell it to them using this expression they will listen to your voice, for this sign has already been transmitted to them through Yaakov and Yoseif that with this expression they will be redeemed.” Yaakov said to them: “And Elokim will surely consider you.” Yoseif, [too,] said to them: “Elokim will surely consider you.”

Happened to meet with us. [נִקְרָה is derived from] the term מִקְרֶה (happening). Similarly, “And God [וַיִּקָּר] happened to meet,” [or:] וְאָנֹכִי אִקָּרֶה כֹּה .” [Meaning:] I will be met (אִקָּרֶה) by Him here.”

God of the Hebrews. [הָעִבְרִיִּים is written with] an additional yud as an allusion to the ten plagues. (From an old Rashi manuscript.)

The king of Egypt will not allow you to go — unless I show him My strong hand; meaning: “As long as I do not make him aware [of] My strong hand he will not allow you to leave.

Will not allow. [As Onkelos translates it:] He will not permit, as in: “Therefore I did not (נְתַתִּיךָ) allow you” — [or:] “God did not allow him to harm me.” These are all terms denoting giving. There are others who explain וְלֹא בְּיָד חֲזָקָה: “And not because his hand is strong, for ‘once I will send forth My Hand and strike Egypt, etc.’” Onkelos translates it [accordingly]: “And not because his power is strong.” In the name of R. Yaakov b. R. Menachem this was told to me.

From the woman living in her house. [Meaning:] from the one that resides with her in the house.

And you will divest [Egypt from its wealth]. As Onkelos translates it: You will empty. Similarly: “(וַיְנַצְּלוּ) And they emptied Egypt,” [or:] “(וַיִּתְנַצְּלוּ) The Israelites divested themselves of their ornaments.” The letter נ' in it is part of the root. However, Menachem places it in the Machberes [with the words beginning with a] צד"י together with: “(וַיַּצֵּל) God took away your father’s cattle” [or:] “That (הִצִּיל) God took away from our father.” His (Menachem’s) words cannot be given credence for if the נו"ן were not part of the root and [since] it is vocalized with a chirik it cannot be used to express “And you shall do something” but, rather, a term of: “Something shall be done to you,” as in: “(וְנִסַחְתֶּם) You will be uprooted from the land,” [or:] “(וְנִתַּתֶּם) You will be given over to an enemy,” [or:] “(וְנִגַפְתֶּם) You will be stricken before your enemies,” [or:] “(וְנִתַּכְתֶּם) You will be disintegrated in her midst,” [or:] “You shall say, (נִצַּלְנוּ) ‘We have been saved.’” meaning: “Something was done to us.” Whereas, every letter נו"ן which sometimes appears in a word and is sometimes omitted such as the נו"ן of: נוֹגֵף, נוֹשֵֹא, נוֹתֵן, נוֹשֵׁךְ when it speaks in terms meaning: “And you shall do something” is vocalized with a shva, e.g. “(וּנְשָׂאתֶם) You shall carry your father,” [or:] “(וּנְתַתֶּם) And you shall give them the land of Gilead,” [or:] “(וּנְמַלְתֶּם) And you shall circumcise the flesh of your foreskin.” I, therefore, say that this [letter נו"ן] that is vocalized with a chirik is part of the root and has the same root as נִצּוּל which is one of the “strong” conjugations such as דִּבּוּר, כִּפּוּר, לִמּוּד . When [these words] express the term “And you shall do something will be vocalized with a chirik, as in: “(וְדִבַּרְתֶּם) You shall speak to the stone,” [or:] “(וְכִּפַּרְתֶּם) And you will atone for the house,” [or:] “(וְלִמַּדְתֶּם) You shall teach it to your sons.”