لا توجد ترجمة بهذه اللغة بعد؛ تُعرض English.
33
And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.
العالياه 3
For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’
العالياه 4
*(ספק פרשה סתומה בכתר ארם צובה) And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’
Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- וּמֹשֶׁה֩MôshehMosheh
- יִקַּ֨חlâqachto take
- אֶתʼêthself (but generally used to point out mo
- הָאֹ֜הֶלʼôhela tent
- וְנָֽטָהnâṭâhto stretch or spread out
- ל֣וֹ
- מִח֣וּץchûwtsseparate by awall
- לַֽמַּחֲנֶ֗הmachănehan encampment
- הַרְחֵק֙râchaqto widen
- מִןmina part of
- הַֽמַּחֲנֶ֔הmachănehan encampment
- וְקָ֥רָאqârâʼto call out to (i.e. properly
- ל֖וֹ
- אֹ֣הֶלʼôhela tent
- מוֹעֵ֑דmôwʻêdan appointment
- וְהָיָה֙hâyâhto exist
- כָּלkôlthe whole
- מְבַקֵּ֣שׁbâqashto search out (by any method
- יְהוָ֔הYᵉhôvâhJehovah
- יֵצֵא֙yâtsâʼto go out
- אֶלʼêlnear
- אֹ֣הֶלʼôhela tent
- מוֹעֵ֔דmôwʻêdan appointment
- אֲשֶׁ֖רʼăsherwho
- מִח֥וּץchûwtsseparate by awall
- לַֽמַּחֲנֶֽהmachănehan encampment
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Exodus 33:7 in every translation
English · Metsudah Chumash, Metsudah Publications, 2009
Moshe would take the tent and set it up outside the camp, a distance from the camp, and he called it [the] Tent of Meeting. Everyone who sought Adonoy, would go out to the Tent of Meeting that was outside the camp.
الترخيص: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
And Moses [from that sin onwards] would take the tent (his tent) and pitch it outside the camp [saying: "He who is banished from the Teacher is banished from the student (Moses)"], far from the camp [(two thousand cubits)], and he would call it "the tent of meeting" [for seekers of Torah.] And all who sought the L-rd [(whence it is derived that "soliciting an elder is like paying attendance upon the shechinah")] would go out to the tent of meeting that was outside the camp.
الترخيص: CC BY
עברית · Miqra according to the Masorah
וּמֹשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ ׀ מִח֣וּץ לַֽמַּחֲנֶ֗ה הַרְחֵק֙ מִן־הַֽמַּחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כׇּל־מְבַקֵּ֣שׁ יְהֹוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַֽמַּחֲנֶֽה׃
الترخيص: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it The tent of meeting. And it came to pass, that every one that sought the LORD went out unto the tent of meeting, which was without the camp.
الترخيص: Public Domain
עברית · Tanach with Ta'amei Hamikra
וּמֹשֶׁה֩ יִקַּ֨ח אֶת־הָאֹ֜הֶל וְנָֽטָה־ל֣וֹ ׀ מִח֣וּץ לַֽמַּחֲנֶ֗ה הַרְחֵק֙ מִן־הַֽמַּחֲנֶ֔ה וְקָ֥רָא ל֖וֹ אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֙ כָּל־מְבַקֵּ֣שׁ יְהוָ֔ה יֵצֵא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד אֲשֶׁ֖ר מִח֥וּץ לַֽמַּחֲנֶֽה׃
الترخيص: Public Domain
עברית · Tanach with Text Only
ומשה יקח את האהל ונטה לו מחוץ למחנה הרחק מן המחנה וקרא לו אהל מועד והיה כל מבקש יהוה יצא אל אהל מועד אשר מחוץ למחנה
الترخيص: Public Domain
עברית · Tanach with Nikkud
וּמֹשֶׁה יִקַּח אֶת־הָאֹהֶל וְנָטָה־לוֹ מִחוּץ לַמַּחֲנֶה הַרְחֵק מִן־הַמַּחֲנֶה וְקָרָא לוֹ אֹהֶל מוֹעֵד וְהָיָה כָּל־מְבַקֵּשׁ יְהוָה יֵצֵא אֶל־אֹהֶל מוֹעֵד אֲשֶׁר מִחוּץ לַמַּחֲנֶה׃
الترخيص: Public Domain
ייִדיש · Yehoyesh's Yiddish Tanakh Translation [yi]
און משה פֿלעגט נעמען דאָס געצעלט, און פֿלעגט עס זיך אױפֿשטעלן אױסן לאַגער, װײַט פֿון לאַגער, און פֿלעגט עס רופֿן אוֹהל-מוֹעד. און עס איז געװען, איטלעכער װאָס האָט געזוכט גאָט, פֿלעגט אַרױסגײן צום אוֹהל-מוֹעד װאָס אױסן לאַגער.
الترخيص: CC0
Français · Bible du Rabbinat 1899 [fr]
Pour Moïse, il prit sa tente pour la dresser hors du camp, loin de son enceinte et il la nomma Tente d’assignation; de sorte que tout homme ayant à consulter le Seigneur devait se rendre à la Tente d’assignation, située hors du camp.
الترخيص: Public Domain
Italiano · Il Pentateuco. Traduzione italiana di Samuel David Luzzatto, 1872 [it]
Mosè poi prese la propria tenda, e la tese fuori dell’accampamento, lungi dal medesimo, e la denominò padiglione di congregazione. Ora, chiunque voleva consultare il Signore, usciva al padiglione di congregazione, situato fuori del campo [vale a dire, il popolo non essendo degno d’avere nel suo grembo il tempio di Dio, anche le rivelazioni di Dio a Mosè non dovevano aver luogo entro gli alloggiamenti].
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
A Mojżesz, wziąwszy namiot, rozbił go sobie za obozem, zdala od obozu, i nazwał go przybytkiem zboru; tak, iż każdy, który miał żądanie do Wiekuistego, chodził do przybytku zboru, który był za obozem.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Mose nahm hierauf das Zelt und schlug es sich auf außerhalb des Lagers, weit davon entfernt, und nannte es: Stiftszelt. Wer Gott befragen wollte, mußte hinaus zu dem Stiftszelt, das außerhalb des Lagers.
الترخيص: Public Domain
Deutsch · Der Pentateuch, übersetzt und erläutert von Samson Raphael Hirsch. Frankfurt am Main, 1867-1878 [de]
Und Mosche sollte das Zelt nehmen und es sich außerhalb des Lagers, fern vom Lager aufspannen, und es Zusammenkunftsbestimmungszelt nennen; es sollte jeder, der Gott suchte, zu dem Zusammenkunftsbestimmungszelt, das außerhalb des Lagers war, hinausgehen.
الترخيص: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
Moseo prenis la tabernaklon, kaj starigis ĝin ekster la tendaro, malproksime de la tendaro, kaj nomis ĝin Tabernaklo de Kunveno; kaj ĉiu, kiu volis peti la Eternulon, devis eliri al la tabernaklo de kunveno, kiu estis ekstere de la tendaro.
الترخيص: Public Domain
Commentary on Exodus 33:7
Rashi
עברית
ומשה. מאותו עון והלאה:
יקח את האהל. לשון הווה הוא, לוקח אהלו ונוטהו מחוץ למחנה, אמר, מנודה לרב מנודה לתלמיד:
הרחק. אלפים אמה, כענין שנאמר אַךְ רָחֹוק יִהְיֶה בֵּינֵיכֶם וּבֵינָו כְּאַלְפַּיִם אַמָּה בַּמִּדָּה (יהושע ג, ד):
וקרא לו. והיה קורא לו אהל מועד, הוא בית ועד למבקשי תורה:
כל מבקש ה'. מכאן למבקש פני זקן, כמקבל פני שכינה:
יצא אל אהל מועד. כמו יוצא. דבר אחר והיה כל מבקש ה', אפילו מלאכי השרת כשהיו שואלים מקום שכינה, חבריהם אומרים להם הרי הוא באהלו של משה:
Rashi Chumash, Metsudah Publications, 2009 · الترخيص: CC-BY · Full commentary on Sefaria
Targum Jonathan
English
But the tabernacle he took away from thence, and spread it without the camp, and removed it from the camp of the people to the distance of two thousand cubits; and it was called the Tabernacle of the House of Instruction: and it was that when any one turned by repentance with a true heart before the Lord, he went forth to the Tabernacle of the House of Instruction that was without the camp, to confess and pray for the pardon of his sins; and praying he was forgiven.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · الترخيص: Public Domain · Full commentary on Sefaria
Ibn Ezra
עברית
ומשה יקח. עתיד תחת עבר. על דרך יעשו עגל בחורב:
האהל. אהל שלו. כמו ויבאו האהלה.
והנה משה נבדל מישראל בעבור הכבוד שידבר עמו. וזה היה אחר שהוריד הלוחות השניים כתובים והחלו ישראל לעשות המשכן וקרא לאהלו אהל מועד כי השם נועד לו שם עד שנעשה המשכן ואין מוקדם ומאוחר בתורה. וי"א כי זה הוא אהל המשכן וספר הכתוב אנה היה המשכן לפני שיקימו הדגלים החמשים יום:
On Your Way · الترخيص: Public Domain · Full commentary on Sefaria
Ramban (Nachmanides)
English
NOW MOSES TOOK THE TENT AND WOULD PITCH IT WITHOUT THE CAMP. Rashi wrote: “This was practiced by Moses from the Day of Atonement until the Tabernacle was set up [five and a half months later — on the first day of Nisan], but not afterwards. For on the seventeenth day of Tammuz the Tablets of the Law were broken, on the eighteenth he burnt the calf and brought the sinners to judgment, and on the nineteenth he ascended the mountain and stayed there for forty days. On the first of Ellul it was said to him, and come up in the morning to receive the second Tablets. There he spent another forty days [which terminated on the tenth day of Tishri]. On the tenth of Tishri the Holy One, blessed be He, became reconciled with Israel, and He handed over to Moses the second Tablets, whereupon Moses came down the mountain and began to command them concerning the work of the Tabernacle. This occupied them till the first of Nisan, and from that time on, since the Tabernacle was set up, G-d only communicated with him from there.” This also is the opinion of Rabbi Abraham ibn Ezra, that all this [narrated here in Verses 7-11] took place after Moses brought down the second Tablets [the account of which is narrated further on in 34:1-10], there being no strict chronological order in the narrative of the Torah.
But it does not appear to me to be correct, for what reason is there to mention this [practice of Moses] here in the middle of the section? The words of our Rabbis in all Midrashim are also to the effect that Moses did this on account of their sin with the calf. Thus they explained [that Moses said], “One who is excommunicated from the master, is also excommunicated from the disciple,” and as Rashi mentioned [that G-d said to Moses], “I am angry and you are angry; if so, who will bring them near to Me?” Now if the removal of the Tent was after the Day of Atonement [as Rashi and Ibn Ezra have it], the Holy One, blessed be He, as well as Moses, was already in [complete] reconciliation with them! Rather, it appears that on the day that he came down from the mountain — on the seventeenth of Tamuz — he burnt the calf and punished the worshippers. On the next day, [i.e., on the eighteenth of Tammuz] he told them that he would go up to G-d to seek atonement for them, and so he went up to the mountain where the Glory was. This is the sense of the verse, And Moses returned unto the Eternal,, Verse 31. and prayed briefly: Oh, this people have sinned a great …
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · الترخيص: CC-BY · Full commentary on Sefaria
Rashbam
English
יקח, meaning לקח, he had taken.
הרחק, he treated the people as if they were outcasts seeing that G’d was not willing to communicate with Moses while he was within the camp of the Israelites.
Eliyahu Munk, HaChut Hameshulash · الترخيص: CC-BY · Full commentary on Sefaria
Sforno
English
וקרא לו אהל מועד, in order for the people to know that there G’d would communicate with him as opposed to within the boundaries of the encampment of the people.
Eliyahu Munk, HaChut Hameshulash · الترخيص: CC-BY · Full commentary on Sefaria
Da'at Zekenim
English
ומשה יקח את האהל, “meanwhile Moses took his own tent far beyond the limits of the camp of the Israelites;” according to our author the word אהל here is a reference to the ornaments-jewelry that had been removed from the male Israelites, and which Moses merited as pointed out in the Talmud tractate Shabbat folio 88, where Rabbi Shimon ben Lakish is quoted as proving from Scripture that at some time in the future this jewelry will be restored to their original owners. He based this on Isaiah 35,10. This is also why we read after Moses’ return from the Mountain that his face was shining so brilliantly that the people were blinded until he covered his forehead with a kind of veil. (Exodus 34,9) An alternate interpretation: the word אהל here is closely related to אור, light, where we find the word בהלו נרו עלי ראשי, “when His lamp shone over my head;” (Job 29.3)
Daat Zekenim translated by Rb. Eliyahu Munk · الترخيص: CC-BY · Full commentary on Sefaria