Saying

Sources

Thereupon I said to you, “I cannot bear the burden of you by myself.

Deuteronomy 1:9

AND THE ETERNAL SPOKE UNTO MOSES ‘LEIMOR’ (SAYING). The commentators said that throughout the entire Torah, the word leimor means “saying to Israel,” the purport thereof being that G-d said to Moses, “Say these, My words, to Israel.” Here the word leimor means “saying to Pharaoh.” But the verse stating [Laban’s words to Jacob], The G-d of your father spoke unto me yesternight ‘leimor’ (saying): Take heed to thyself that thou speak not to Jacob either good or bad…

Ramban on Exodus 6:10:1

SAYING. Every time the word lemor (saying) is used with va-yedabber (he spoke), its meaning is, saying to him. Here its meaning is, to tell Israel.

Ibn Ezra on Exodus 31:12:1

AND THE LORD SPOKE…SAYING. To Moses. Speak unto the children of Israel, and say unto them (Lev. 1:2) is similar.

Ibn Ezra on Exodus 6:10:1

1) (Vayikra 11:1) "And the L–rd spoke to Moses and to Aaron to say to them": (to say) to the sons, to Elazar and Ithamar, or to say to Israel? "Speak to the children of Israel" (Vayikra 11:2) is the speaking to Israel. How, then, are we to understand "to say to them"? To say to the sons, to Elazar and to Ithamar.

Sifra, Shemini, Section 2 1

ויאמרו לאמור, literally: “they said to say;” a somewhat unusual construction, meaning that the Israelites singing this song meant for future generations to recite it on appropriate occasions. [as we still do in our daily morning prayers. Ed.]

Chizkuni, Exodus 15:1:1

לאמר SAYING they said to them (what they said to them was): You must be counted FROM TWENTY YEARS OLD AND UPWARDS.

Rashi on Numbers 26:3:2

The word “saying” (lemor, lit. to say) indicates the disclosing of what hitherto was concealed; and so in all places where it occurs (e.g. “And God spoke unto Moses, saying”), it means that permission is given to disclose.

Zohar, Vayechi 62:615

אל בני ישראל לאמור. to the children of Israel saying. The word לאמור here indicates that the legislation following conferred a distinction upon the Israelites who were to keep their distance from matters considered impure. Vayikra Rabbah 13,2 quotes Rabbi Shimon bar Yochai commenting on Chabakuk 3,6: "When He stands He measures the earth;" Rabbi Shimon interprets that G'd measured all the nations and found not one of them deserving to receive the Torah except the generation travelling through the desert…

Or HaChaim on Leviticus 11:2:1

אחיך לאמר, "your brother, saying." She did not mean that Esau was a true brother of Jacob in character; she used the word "your brother" to indicate that just as Isaac plotted with Esau, she now did the same thing with Jacob.

Or HaChaim on Genesis 27:6:3

The verse says: “And He called unto Moses, and the Lord spoke unto him from within the Tent of Meeting, saying” (Leviticus 1:1). Why does the verse mention calling before speaking, and God did not speak to him at the outset? The Torah is teaching etiquette: A person should not say anything to another unless he calls him first. This supports the opinion of Rabbi Ḥanina, as Rabbi Ḥanina said: A person should not say anything to another unless he calls him first…

ואתה תדבר אל בני ישראל, "You too speak to the children of Israel, etc." Why does the Torah use the unusual ואתה in this instance? The letter ו is also unusual, as is the repetitive דבר, seeing the Torah already reported G'd as saying to Moses לאמור? Besides, why was the word לאמור repeated once more in this verse? To whom were the children of Israel supposed to communicate this directive? Even though I have already explained…

Or HaChaim on Exodus 31:13:1

We learn among other lessons that not only do we have to study the Torah so as to understand the reasons underlying its commandments, but that when there is any doubt one must consult G–d Himself, as did Moses when he was in doubt. This is the way I understand a Midrash on the word לאמור in 3,23. This word normally means that someone is to be told the message that follows. In the case before us this seems hardly appropriate. Who was G–d supposed to tell about Moses' plea? Yalkut Shimoni item 177 on Exodus 6,12…

Shenei Luchot HaBerit, Torah Shebikhtav, Vaetchanan, Derekh Chayim 3-4

3) ("And he was wroth with Elazar and Ithamar, the remaining sons of Aaron, to say"): "And he was wroth with Elazar and Ithamar, the sons of Aaron": We are hereby taught that he faced his sons (out of deference to Aaron) and directed his anger to Aaron, whereby we are apprised that Aaron, too, was the object of his wrath. "the remaining": Pinchas was not among them, (not yet having entered the priesthood). "to say": (He said to them:) Answer my words.

Sifra, Shemini, Chapter 2 3

A Kabbalistic approach: The words וידבר ה' אל משה reflect the inner force, the concealed force, the word לאמור is a reference to the fact that this force had become manifest by means of the Shechinah. This is the meaning of the words in Exodus 24,12 אשר כתבתי להורותם, “which I wrote to teach them.” The word להורתם is written defective, without the letter ו which should be part of the plural ending, thus making it similar to Song of Songs 3,4 ואל חדר הורתי, “into the bedroom of my parents.” This is merely a euphemism for the acquisition of information reserved for the intimates of G’d…

Rabbeinu Bahya, Shemot 13:1:4

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