Shemos
Book 2: Exodus

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YISRO - NOTES ON RASHI COMMENTARY

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Chapter 18 - Text Notes

1 Mechilta, Zevachim 116a.

2 Mechilta.

3 The name given to the section of the Torah that records Yisro's proposal for setting up a justice system, beginning with verse 13.

4 The letter {Hebrew Ref} .

5 Shoftim 4, 11.

6 Above, 2, 18, thereby implying that Reuel and Yisro are one and the same!

7 I.e., with the fact that he is Moshe's father-in-law.

8 Above, 4, 18, where the subject of the narrative is Moshe. Why then identify Yisro as Moshe's father-in-law, if not to convey Moshe's pride in that fact. (S.C.)

9 Mechilta.

10 Is Moshe not included in "Yisrael"?! Also why is Moshe mentioned ahead of Yisrael? (S.C.)

11 Mechilta.

12 {Hebrew Ref} might give the impression that G-d did things for Moshe independently of Yisrael. Rashi therefore adds "for them" to correct this misimpression. (G.A.)

13 See Bamidbar 21, 16 ff. Rashi ibid. v. 17.

14 It would seem that {Hebrew Ref} ---"everything that G-d did" would certainly include the Exodus. Then isn't {Hebrew Ref} ---"that G-d brought Yisrael out of Egypt," redundant?!

15 Mechilta.

16 But did Moshe not bring Tziporah with him to Egypt?! See above, 4, 20, etc. (B.Y.)

17 Above, 4, 19-20.

18 Ibid. 27.

19 Mechilta.

20 Why "from the sword of Pharaoh" and not just "from Pharaoh"? (M.L., B.Y.)

21 Above 2, 11-13.

22 Dev. Rab. 2, 27. See Rashi 2, 15.

23 As is extensively related in the previous parsha, and why are we told this now?

24 Mechilta.

25 1. Yisro could not now have spoken directly to Moshe for Moshe first goes out to meet Yisro in verse 7! (S.C.) 2. If they had been standing face-to-face, Yisro would not have needed to identify himself by name. (Ramban)

26 Ibid.

27 1. Why did he need to mention his name? (M., G.A.). 2. Why did he say {Hebrew Ref} ---I? (N.Y.)

28 Mechilta.

29 Ibid., Tanchuma 6.

30 Thus {Hebrew Ref} tells us that Moshe prostrated himself to Yisro.

31 Mechilta.

32 But had Yisro not already heard all this? See v. 1. (S.C.)

33 Ibid.

34 {Hebrew Ref} ---"all the hardship that had befallen them on the way" refers to events other than those that took place within Egypt. (B.Y.)

35 Ibid.

36 E.g. {Hebrew Ref} ---"he suffered hardship," {Hebrew Ref} ---"he will suffer hardship," etc.

37 But then why not the more simple {Hebrew Ref} ? (S.C.)

38 "His flesh crawled" in the vernacular.

39 For he is still pained at the humiliation of his ancestry.

40 Sanhedrin 94a.

41 Mechilta.

42 What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

43 {Hebrew Ref} ---"from under the dominion of the Egyptians."

44 Thus {Hebrew Ref} refers only to their being under the rule of the Egyptians, whereas {Hebrew Ref} refers to the bondage and subjugation under the hand of the Egyptians. (S.C.)

45 1. {Hebrew Ref} ---"now," is in the present tense, whereas {Hebrew Ref} is in the past tense! 2. See above, 2, 16 and Rashi ibid. Where it is clear that Yisro at that time had already abandoned idol-worship and recognized G-d! (S.C.)

46 Bereishis 25, 29.

47 Sotah 11a.

48 {Hebrew Ref} , lit. rising up, for the smoke and smell rise up from its burning. (B.Y.) Also, because the entire korbon is {Hebrew Ref} ---goes up onto the altar. (R.M.)

49 Though {Hebrew Ref} is usually a general name for all animal korbonos, here it can only mean {Hebrew Ref} for it is the only korbon, aside from {Hebrew Ref} , that can be offered voluntarily.

50 Mechilta. The Mechilta adds that Moshe learned to do this from Avraham Avinu. See Bereishis 18, 8. See also Targum Yonasan.

51 Berachos 64a. See Gur Aryeh.

52 The next day after what? It could not be the day following their partaking of the meal with Yisro (as Ibn Ezra suggests) for we are not told when that day was and therefore we have no point of reference for what follows. (S.C.)

53 Mechilta Yisro 2. See also Targum Yonasan.

54 I.e., to what historic event does {Hebrew Ref} relate?

55 I.e., Mount Sinai.

56 When Moshe came down with the Second Tablets (below, 34, 29).

57 Below, v. 16. For before the giving of the Torah he had no statutes to impart.

58 I.e., there was no opportunity for him to judge them.

59 And not before the giving of the Torah as might appear from the placement of this parsha.

60 And you might suggest that this parsha was said before {Hebrew Ref} and that the imparting of the statutes (v. 16) refers to those that were transmitted at Marah (see above, 15, 25 and Rashi ibid.) prior to Mount Sinai. You will still have to admit that the parsha followed {Hebrew Ref} .

61 V. 27.

62 Bamidbar 10, 29-31. And this took place the second year, see ibid. 10, 11-12.

63 I.e., the parsha of {Hebrew Ref} , where it is recorded that Moshe sent Yisro home. (V. 27)

64 . . . and how could Moshe have asked Yisro not to leave? He had already left!

65 I.e., {Hebrew Ref} "Moshe said to Chovov the son of Re'uel the Midianite the father-in-law of Moshe."

66 Shoftim 4, 11.

67 At this point Yisro did not yet know that Moshe sat as judge and thought that he was conducting himself as a king and reprimanded him for it. When Moshe told him that the people come to be judged, Yisro rescinded his reprimand and went on to suggest a better justice system. (M., G.A. B.Y.)

68 Mechilta.

69 1. Then when did he have time to study?! (Shabbos 10a). 2. Judges convene only until meal-time at noon?! (Mechilta)

70 The breakdown of rule of law and order and corruption leads to the destruction of the world. Therefore a judge who judges honestly and correctly helps maintain the world. (S.C.)

71 Bereishis 1, 5.

72 {Hebrew Ref} of this words corresponds to {Hebrew Ref} at creation (Shabbos 10a, Mechilta).

73 {Hebrew Ref} is literally in the future tense--- "will come." But this cannot be the case because Moshe would not be there all day unless they had already come. (S.C.)

74 Why not just "his father-in-law" as in verse 15.

75 Yirmiyahu 8, 13.

76 Yeshaiyahu 34, 4.

77 Who is added by "also"?

78 I.e., even if they assist you, you will wear out. (G.A.)

79 I.e., "Do not do it on my say so but do it only if G-d agrees."

80 Mechilta.

81 Either {Hebrew Ref} ---"and you must select," or {Hebrew Ref} ---"and you must see" would also be appropriate here. {Hebrew Ref} conveys {Hebrew Ref} a term that conveys the vision of a prophet. (S.C.)

82 In other contexts {Hebrew Ref} refers to physical strength or capable military men. Here these attributes would serve no purpose.

83 Mechilta.

84 Ibid.

85 {Hebrew Ref} does not refer to unjust gain for that would be included in {Hebrew Ref} ---"G-d fearing men, men of Truth." (S.C.)

86 Bava Basra 58b. I.e., a judge should be so sensitive to the remote possibility that he may be in possession of that to which he is not entitled, that the case should never even get to court.

87 Sanhedrin 18a.

88 Mechilta.

89 Above 8, 11.

90 II Melachim 3, 24.

91 Mechilta.

92 {Hebrew Ref} ---"also" always includes that which is not explicit in the verse.

93 I.e., not only the people, who are the judged, but also Aharon, Nodov, etc. who are the judges, will come to their place in peace. (B.Y.)

94 Ruth 2, 8.

95 I.e., the verbs of verse 22.

96 I.e., the carrying out of the commands.

97 In Bamidbar (10, 30) we are told that Moshe asked Yisro not to leave the B'nei Yisrael and it seems that Yisro acceded to Moshe. This seems to contradict what is related here. (G.A.)

98 I.e., he went back only temporarily and then returned. (G.A.)

99 Mechilta.

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Chapter 19 - Text Notes

100 Tanchuma Yoshon.

101 Above 17, 1.

102 Also: once the previous verse has told us that they arrived at the desert of Sinai, why go back now and reiterate from where they set out? (G.A., B.Y.)

103 As is written: {Hebrew Ref} ---"Yisrael camped there, etc." See following Rashi. (S.C.)

104 Though at Rephidim they complained about the lack of water and were somewhat weakened in their commitment to Torah, nevertheless by the time they took leave they had repented. See Chapt. 17. (G.A., B.Y.)

105 Mechilta.

106 {Hebrew Ref} is singular ---why?

107 Mechilta. See also Targum Yonasan.

108 Wherever {Hebrew Ref} denotes a direction it is to the east. (M., B.Y., S.C.)

109 Mechilta.

110 And not on the first day when they arrived in the desert of Sinai because "all his ascents were in the morning. "(G.A.)

111 Ibid., Shabbos 88a.

112 Ibid. 86a.

113 Below 34, 4.

114 I.e., to the woman before the men (S.C.). "Present the teachings in the same order that you receive them. (B.Y.)

115 Mechilta.

116 1. What is the distinction between {Hebrew Ref} and {Hebrew Ref} ? 2. What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

117 {Hebrew Ref} often refers to woman e.g. {Hebrew Ref} ---"He shall atone for himself and for ( {Hebrew Ref} ) his wife." (Vayikra 16,17)

118 {Hebrew Ref} conveys gentleness (see Rashi Bamidbar 12, 1).

119 {Hebrew Ref} ---a play on the word {Hebrew Ref} .

120 Mechilta, Shabbos 87a.

121 Why not: {Hebrew Ref} ---"You knew"?

122 "And should you say that their punishment was not on account of you, I say to you. . .

123 Ibid.

124 Mechilta.

125 Rather than "I carried you."

126 Above 14, 19-20.

127 Mechilta.

128 This, of course, cannot be taken literally, but . . .

129 {Hebrew Ref} ---"I have brought you close to [Me in] My service."

130 I.e., you will find it easier to fulfill the mitzvos in the future.

131 Mechilta.

132 Koheles 2, 8.

133 Mechilta.

134 For to be a {Hebrew Ref} ---"special treasure" it is necessary that there be a choice from which to select.

135 Summary: {Hebrew Ref} is not a reason for {Hebrew Ref} but rather the fact that enables G-d to say so. (B.Y.)

136 Obviously not everyone can be a kohein!

137 II Shmuel 8, 18. Here, too, kohanim cannot mean priests for, obviously, David is not a descendant of Aharon.

138 Mechilta. This explains what would otherwise seem a redundancy for earlier (v. 3) Moshe was already told {Hebrew Ref} . See Rashi ibid. (S.H.). Also, G-d, here, tells Moshe to transmit the message as is and not to try to persuade the B'nei Yisrael to accept the Torah. (G.A.)

139 See Rashi above, v. 3 {Hebrew Ref} . Thus he obviously did not bring back the B'nei Yisrael's response on the very day that he received it.

140 Surely G-d knew their response!

141 Mechilta.

142 Often {Hebrew Ref} means "cloud." Here, however, it would be redundant (S.C.). It therefore means . . .

143 Ibid.

144 {Hebrew Ref} always includes others.

145 Mechilta.

146 See note 40.

147 Mechilta. That this was the wish of the B'nei Yisrael can be derived from G-d's response in verse 11: "for on the third day G-d will descend on Mount Sinai in the sight of all the people." (S.C.)

148 Ibid.

149 {Hebrew Ref} , here, having the same meaning as in v. 15. (Mechilta)

150 I.e., though the narrative concerning the altar and the monuments does not appear until the end of the parsha of Mishpatim, nevertheless it took place on the 5th of Sivan. The Torah is not necessarily written in chronological order.

151 Mechilta.

152 Ibid.

153 {Hebrew Ref} ---"saying" refers to the boundary markers as well as to Moshe, i.e., both tell the B'nei Yisrael not to go beyond the boundary line. (M)

154 Since it says twice {Hebrew Ref} . (S.C.)

155 Ibid.

156 Above 15, 4.

157 As is customary for singers to end their song with a long, drawn-out note. (M.)

158 Mechilta.

159 Rosh Hashanah 26a.

160 Pirkei deR. Eliezer. See Ramban.

161 1. It would have been sufficient just to say: "Moshe descended from the mountain"; what is the stress: "to the people"? (B.Y.). 2. It would have been sufficient just to say: "Moshe descended to the people"; why the additional: "from the mountain"? (D.T.)

162 Mechilta.

163 In verse 11 G-d told Moshe: {Hebrew Ref} ---"Let them be ready for the third day." Here the term is changed to {Hebrew Ref} . Is there a difference? (S.C.)

164 To which G-d agreed.

165 Shabbos 87a. R. Yosi and the Sages disputed as to the exact day of {Hebrew Ref} . According to the former it was on the seventh of Sivan and according to the latter, the sixth of Sivan. See the following list for chronology.

1 All agree that they arrived at Sinai on Rosh Chodesh (Sivan 1). They disagree as to which day of the week it was.

2 The command to separate from their wives.

3 All agree that the Torah was given on Shabbos.

166 . . . of v. 11; they both mean "on the third day."

167 Shabbos 86a.

168 {Hebrew Ref} = "for their sake." (S'forno)

169 3, 22-23.

170 {Hebrew Ref} ---"toward" is used when two things approach each other. See above, 4, 14. (S.C.)

171 Devarim 33, 2.

172 Mechilta.

173 That {Hebrew Ref} is to be taken literally: under the mountain.

174 And G-d said to them, "If you accept the Torah then all is well but if not this place will be your place of burial" (Shabbos 88a). See Gur Aryeh.

175 I.e., the past tense of the masculine third-person singular.

176 I.e., in most places.

177 Devarim 4, 11.

178 Hoshea 11, 10.

179 Yechezkel 43, 2.

180 Mechilta.

181 I.e., so that their ears slowly become accustomed to the sound. (B.Y.)

182 Mechilta.

183 Makkos 24a.

184 Thus, according to Rashi, {Hebrew Ref} does not mean "He answered him by a voice", as some commentaries (Ibn Ezra, Rashbam) explain, for we do not know of anything that Moshe might have asked at that time. Rashi, therefore, explains {Hebrew Ref} as "he would assist him", {Hebrew Ref} regarding his voice. See following Rashi.

185 {Hebrew Ref} does not mean with His voice, (i.e., G-d's voice) as some explain but rather regarding Moshe's voice. Thus, {Hebrew Ref} means . . .

186 I Melachim 18, 24. An example of the prefix {Hebrew Ref} having the meaning "regarding."

187 Below, 20, 19.

188 Mechilta.

189 {Hebrew Ref} (from the word {Hebrew Ref} ---"witness") literally means testify and here is used as warn because in halachic law a warning must be given before witnesses (S.C.). See Onkelos.

190 {Hebrew Ref} ---lit. "and he will fall"---is in the singular form, where {Hebrew Ref} --- "many" and {Hebrew Ref} ---"they will break through" ---would indicate the need for {Hebrew Ref} in the plural form. (S.C.)

191 Mechilta.

192 That is why {Hebrew Ref} is used here.

193 {Hebrew Ref} here does not refer to the priests who descended from Aharon, for,they were not sanctified until after the "sin of the golden calf". (See below, 32, 29 and Rashi ibid.)

194 Zevachim 115b.

195 Thus {Hebrew Ref} here means: "They do not have permission," as in Devarim 12, 17.

196 Mechilta.

197 And it does not say {Hebrew Ref} ---"Come up with Aharon and the kohanim ."

198 Mechilta.

199 The word {Hebrew Ref} in v. 22 has the letter {Hebrew Ref} vocalized with a cholom. Here, however, the {Hebrew Ref} takes a komatz koton(to which Rashi refers as a chataf komatz), why?

200 And has the same meaning as {Hebrew Ref} .

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Chapter 20 - Text Notes

201 As to those places where {Hebrew Ref} does not seem to refer to G-d as judge, e.g. {Hebrew Ref} (Bereishis 1, 1), {Hebrew Ref} (Ibid. 8, 15), {Hebrew Ref} (above 3, 4), etc., see Mizrachi here and above, 7, 2. (S.C.)

202 E.g. the mitzvah of {Hebrew Ref} where only a four-cornered garment requires the fringes called {Hebrew Ref} , but one is not obligated to obtain a four-cornered garment.

203 Mechilta.

204 There are various suggestions as to the intent of Rashi's question and answer: 1. If G-d uttered all the commandments at once, then why are they recorded as separated verses? Answer. This was because subsequently each one was separately explained (D.Z.). 2. If one utterance included all the commandments, then why are the first two commandments in the first person ("I am Ad-noy, your G-d. You must not have any other gods before My presence"), whereas in the later commandments G-d speaks of Himself in the third person ("Do not take the Name of Ad-noy, your G-d, in vain). Answer: After G-d simultaneously spoke all Ten Commandments, He, Himself, explicitly and individually repeated the first two; consequently they are in the first person. The last eight were said by Moshe, who thus refers to G-d in the third-person. See also Sifsei Chachomim, Gur Aryeh, Be'er Yitzchok, Minchas Yehudah, etc.

205 Mechilta.

206 Usually {Hebrew Ref} means to transmit to others, e.g., {Hebrew Ref} ---"G-d spoke to Moshe to tell [the B'nei Yisrael]." Here, however, everyone heard the first two commandments directly from G-d. Then what does {Hebrew Ref} indicate? (D.T.)

207 {Hebrew Ref} thus means "so that they reply."

208 Mechilta.

209 Why does G-d not attribute His G-dliness to His creating the universe? (M., G.A., see Ibn Ezra)

210 Above, 15, 3.

211 As another indication of G-d's varying roles.

212 Below, 24, 10.

213 Where they worked with bricks.

214 Ibid.

215 Which are bright and joyful.

216 Thus G-d appears in various roles according to the particular circumstance.

217 I.e., that there are, Heaven forbid, different powers that control the universe.

218 Mechilta.

219 As to why G-d had to stress that He was only One.

220 Below, v. 15.

221 Sh. Rab. 5, 9.

222 As well as {Hebrew Ref} ---"You (as a single individual) shall have no other gods."

223 I.e., to defend the B'nei Yisrael from punishment for having committed the sin of the Golden calf.

224 Below, 32, 11.

225 Since You stated it in the singular {Hebrew Ref} . However, it is necessary to explain how this could serve as a defense since the B'nei Yisrael well knew that these prohibitions were directed at them. See Mizrachi and Gur Aryeh.

226 Sh. Rab. 43, 5.

227 "House of Slaves" can mean: 1. The house belonging to slaves, 2. the house in which you were slaves.

228 I.e., that they were taken out of the house that belonged to the Egyptians who were themselves slaves to Pharaoh.

229 Sh. Rab. ibid.

230 1. Why does it not instead say: " {Hebrew Ref} ---"Do not worship"? (Mechilta)

231 Mechilta.

232 Thus {Hebrew Ref} means: "gods who are strangers."

233 Ibid.

234 Since G-d identifies Himself as: {Hebrew Ref} ---"I am Ad-noy, your G-d, Who brought you out of the land of Egypt" (v. 1), one might possibly conclude that only those who actually left Egypt had to worship only G-d. (S.C.)

235 Ibid.

236 E.g., the sun, moon, stars.

237 It is obviously wrong to attribute jealousy---a common human frailty---to G-d. Rashi, therefore, explains it in a different sense. (D.T.)

238 Ibid.

239 Elsewhere the Torah tells us: {Hebrew Ref} (paraphrased from Devarim 24, 16)---"sons will not die for the sins of their fathers." Here the Torah indicates otherwise! (S.C.)

240 I.e., when they follow in the footsteps of their fathers.

241 Sanhedrin 27b.

242 The text in our verse reads {Hebrew Ref} , whereas {Hebrew Ref} is from below, 34, 7. Some suggest that {Hebrew Ref} here is a typographical error and should instead read {Hebrew Ref} . (M.Y.)

243 Tosefta Sotah 3, 4.

244 This text is found in later versions of Rashi which, according to some, had phrases added by others. The earlier version follows afterwards.

245 There are generally two types of prohibited oaths: 1. {Hebrew Ref} ---one lies under oath, e.g., he falsely swears that he owes nothing to the claimant, whereby the oath is used to convince others of his veracity. 2. {Hebrew Ref} ---one takes an oath concerning something that is either obviously true or obviously false, e.g., he swears that this man is a man. Though he swears to the truth he transgresses for it is an obvious fact and the oath is moot.

246 Shavuos 21a.

247 This oath, though {Hebrew Ref} ---"false," is, nevertheless, a {Hebrew Ref} for the falsehood is blatantly obvious and therefore the oath is considered {Hebrew Ref} ---"in vain."

248 Shavuos 29a Mechilta.

249 In the Ten Commandments of Devarim 5, 12 this commandment begins with {Hebrew Ref} ---"observe," instead of {Hebrew Ref} . {Hebrew Ref} is a {Hebrew Ref} ---a positive mitzvah, whereas {Hebrew Ref} is a {Hebrew Ref} ---a prohibitive mitzvah, i.e., refrain from doing something.

250 Though contradictory, one being an {Hebrew Ref} , the other a {Hebrew Ref} .

251 Below 31, 14.

252 Bamidbar 28, 9. This latter verse seemingly contradicting the former verse since sacrificing animals entails the doing of {Hebrew Ref} ---"work" on Shabbos.

253 A mixture of wool and linen.

254 A four-cornered garment requires {Hebrew Ref} --- "fringes." Scripturally speaking, this is so even where the garment is made of linen and the {Hebrew Ref} of wool, seemingly contradicting the prohibition of shatnez.

255 Vayikra 18, 16.

256 Devarim 25, 5. This latter mitzvah, called {Hebrew Ref} , applies when a husband dies and leaves a childless wife and a brother; his brother is commanded to marry the widow. This, too, seems a contradiction to the prohibition against marrying your brother's wife.

257 Tehillim 62, 12.

258 {Hebrew Ref} --- "remember" is the usual vocalization for the imperative form.

259 Yeshaiyahu 22, 13.

260 II Shmuel 3, 16.

261 Beitzah 16a.

262 Can a person actually complete all his work in six days?! (Mechilta)

263 {Hebrew Ref} is thus translated: "and you shall have done".

264 Mechilta.

265 Why is it necessary to enumerate "your son and your daughter"? Are they not commanded in their own right?! (Mechilta)

266 By the command {Hebrew Ref} ---"You must not do any manner of work."

267 And he does so because he has received some indication from his father to do so. Where the minor does it completely on his own there is no biblical requirement to stop him (S.C. from M., see later from N.Y.). See Mishnah Berurah 343, 4; Sha'ar Hatziyun 334, 54; Bi'ur Halacha 266 {Hebrew Ref} .

268 Shabbos 121a.

269 And not just {Hebrew Ref} --- "He paused," as is written at the Creation, Bereishis 2, 2.

270 Mechilta.

271 Though the total manna was the same for it fell on Friday for Shabbos, nevertheless the blessing consisted of the fact that, unlike other days, when that which was left at the end of the day rotted, Friday's manna stayed fresh for Shabbos; and, on the contrary, became even better. (Rashi above, 16, 22; Rashi Bereishis 2, 3)

272 Ibid.

273 Vayikra 20, 10.

274 Yechezkel 16, 32.

275 Vayikra 19, 11.

276 One of the thirteen methods of expounding laws in the Torah recorded in the Baraisa of R. Yishmael, at the beginning of the Sifra (Toras Kohanim).

277 See Rashi above, 19, 11.

278 Above, 19, 8.

279 Below, 24, 7.

280 Mechilta.

281 Rashi disputes the opinion of others (Ibn Ezra) that {Hebrew Ref} here is meant euphemistically.

282 Mechilta d'Rashbi; Rashi Shabbos 88b.

283 This could possibly refer to: 1. the thunder and lightening (above, 19, 16), 2. the trumpet sound later in this verse, 3. the Ten Commandments. Which is it?

284 Twelve mil for each of the Ten Commandments (Shabbos 88b).

285 Ibid.

286 Unlike Onkelos, who translates {Hebrew Ref} "to test;" Rashi disagrees because Moshe says to the B'nei Yisrael: "Do not be afraid {Hebrew Ref} ." If they were being tested they would have much to fear. Also the Torah does not go on to identify this test. (L.S.R.)

287 Yeshaiyahu 62, 10.

288 Ibid. 49, 22.

289 Ibid. 30, 17. The banner is raised high so that those from afar might see it and rally around it. The B'nei Yisrael, too, are meant to serve as a banner to whom the nations can look and emulate. (Rashi Yeshaiyahu 30, 17).

290 Each barrier more formidable than the prior one. (Rashi Devarim 4, 11).

291 Devarim 4, 11.

292 Above, 19, 9.

293 See Rashi above, 19, 3.

294 Mechilta.

295 Ibid.

296 Above, 19, 20, which seems to indicate that G-d spoke from Mount Sinai and not from heaven!

297 Devarim 4, 36.

298 Of the apparent contradiction between the two first verses cited above.

299 Mechilta.

300 I.e., the various levels of ministering angels: malachim, ofanim, cherubim.

301 Has the previous statement not already prohibited the making of gods? To what then does "gods of silver" refer? Also, what is the meaning of {Hebrew Ref} ---"with me?"

302 Ibid.

303 Mechilta.

304 This seemingly repeats the {Hebrew Ref} ---"Do not make" at the beginning of the verse!

305 The Beis Hamikdosh.

306 Ibid.

307 But both altars in the mishkon were not made of earth---the outer altar in the courtyard of the mishkon was made of wood plated with copper and the inner altar was made of wood plated with gold.

308 The altar in the courtyard of the mishkon had no bottom or covering. It was filled with earth. Accordingly it can properly be called {Hebrew Ref} ---"an earthen altar."

309 Ibid.

310 Whenever G-d says {Hebrew Ref} ---"for Me," He obviously does not mean it in the sense that He has a need for it, for G-d lacks nothing.

311 I.e., it may not first be made for a mundane purpose and then used as an altar.

312 Ibid.

313 {Hebrew Ref} literally means: "upon it."

314 Bamidbar 2, 20.

315 Devarim 12, 27.

316 Mechilta.

317 I.e., the Name Yod-heh-vav-heh which is to be pronounced A-d-on-oy.

318 Mechilta; Sotah 38a; Sifrei Bamidbar 6, 23.

319 Usually {Hebrew Ref} ---"if" is optional, i.e., it is up to the person whether or not to do it. Here this is not the case.

320 Devarim 27, 6.

321 Below, 22, 24.

322 Devarim 15, 8.

323 Vayikra 2, 14. The Minchah offered on the sixteenth of Nissan after which the new harvest ( {Hebrew Ref} ) is no longer prohibited.

324 Mechilta.

325 Ibid.

326 Since it is used for korbonos which atone for man's sins, which shorten life.

327 Mechilta; Midos 3, 4.

328 Mechilta.

329 Thereby exposing parts of the body that are usually covered.

330 Below, 28, 42. These pants would thus prevent the exposure of nakedness.

331 Ibid.

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