Shemos
Book 2: Exodus
YISRO - RASHI COMMENTARY
Chapter 18 - Rashi
Verse 1: Yisro heard.
What news had he heard [which inspired him] to come?
[It was] the splitting of the Reed Sea
and the war against Amaleik.1
Yisro.
He was called by seven names:
Re'uel, Yeser, Yisro, Chovov, Chever, Keini, Putiel.2
[He was called] {Hebrew Ref} , ( {Hebrew Ref} ) because he
was the cause of an additional parsha in the Torah:
[viz.,] {Hebrew Ref} ---"You must seek out."3
[He was called] {Hebrew Ref} for when he became a proselyte
and fulfilled the mitzvos
a letter4 was added to his name.
[He was called] {Hebrew Ref} ( {Hebrew Ref} ) because he
showed love
for the Torah.
[The proof that] Chovov is Yisro is:
for it is said:
"---of the sons of Chovov, Moshe's father-in-law."5
Others say that Re'uel was [actually] Yisro's father.
Then why does it say:
"They (Yisro's daughters) came to their father, Re'uel?"6
This is because children call their grandfather, "father."
This is from Sifrei (Beha'aloscho 10, 29).
Moshe's father-in-law.
Here Yisro prides himself with Moshe,7
[as if to say:] "I am the king's father-in-law,"
whereas, in the past, Moshe would attribute
the greatness [he attained] to his father-in-law,
as it is said:
"He returned to Yeser, his father-in-law."8 9
For Moshe and [for his people] Yisrael.10
Moshe is equal to all of Yisrael.11
About all that [Elokim] had done---
for them,12 with the coming down of the manna,
with "the well,"13 and with [the war of] Amaleik.
When Ad-noy brought out, etc.14
This being the greatest [miracle] of them all.15
Verse 2: After he had sent her back.16
When G-d said to him (Moshe) in Midian:
" 'Go and return to Egypt,'
Moshe took his wife and children, etc."17
"Aharon went out towards him
and met up with him at the Mountain of G-d."18
He (Aharon) said to him (Moshe), "Who are these?"
He replied to him,
"This is my wife whom I married in Midian
and these are my children."
He (Aharon) said to him,
"And where are you taking them?"
"To Egypt," he answered him.
"We grieve for the earlier [enslaved] ones," he said,
"and now you come to add to their numbers!"
[Whereupon] he (Moshe) said to her (Tziporah),
"Go to your father's house."
She then took her two sons and left.19
Verse 4: And rescued me
from the sword of Pharaoh.20
When Dosson and Avirom revealed
the matter of the Egyptian21 [to Pharaoh]
and he (Pharaoh) attempted to kill Moshe [by the sword],
his neck became as a pillar of marble.22
Verse 5: To the desert.
We already know of our own account
that he was in the desert!23
But it is in the praise of Yisro that Scripture speaks:
for he was living amidst worldwide honor
and yet his heart inspired him
to go out into the desert, a desolate place,
for the purpose of hearing words of Torah.24
Verse 6: He said to Moshe---25
through a messenger.26
I, your father-in-law, Yisro, etc.27
[He meant:] "If you do not want to go out
on account of me,
go out on account of your wife,
and if you do not want to go out on account of your wife,
go out on account of her two sons.28
Verse 7: Moshe went out.
Yisro was greatly honored at that moment.
Once Moshe went out,
Aharon, Nadav and Avihu went out [as well].
And who would see these [great men] go out
and not go out [with them].29
He prostrated himself and [then] kissed him.
I cannot tell [from these words]
who prostrated himself before whom.
But, when [later in the verse] it states:
{Hebrew Ref} ---[lit.:] "A man to his friend"
---
who is referred to as {Hebrew Ref} ? That is Moshe,30
as is written: {Hebrew Ref} ---"The man
Moshe."31
Verse 8: Moshe told his father-in-law---32
in order to draw his heart
to bring him closer to the Torah.33
All the hardship---34
[that they suffered] at the [Reed] Sea,
and [at the hands of] Amaleik.35
{Hebrew Ref} (the hardship).
The letters {Hebrew Ref} and {Hebrew Ref}
are part of the basic letters of the word.
The letter {Hebrew Ref} is both formative and basic
and is sometimes omitted from it.36
Similar are the words: {Hebrew Ref} .
Verse 9: Yisro rejoiced.
[ {Hebrew Ref} means:] "And Yisro rejoiced."
That is its plain meaning.37
However, there is a Midrash Aggadah:
His flesh felt ( {Hebrew Ref} ) sharp stinging sensations.38
He was grieved by the destruction of Egypt.
This is what is meant when people say:
"A proselyte even up to ten generations [later]---
do not disparage an Aramean (non-Jew)
in his presence."39 40
Over all the good.
The good of the manna, and the well,
and the Torah, and above all:
That He had rescued them from the hand of Egypt.
Up to that point
no slave could possibly escape from Egypt,
for the land was totally locked in.
Yet these went out six hundred thousand strong.41
Verse 10: Who rescued you from the hand of Egypt---
a hard people---
and from the hand of Pharaoh---
a hard king.
From under the hand of Egypt.42
As Onkelos translates it43 ( {Hebrew Ref} ),
an expression of wielding authority
and dominion of a heavy "hand" over them,
referring to the slave labor.44
Verse 11: Now I know.45
"I was aware of Him in the past
but, now, all the more so.
Than all the gods.
This teaches that he was acquainted
with all forms of idol-worship in the world;
that he did not leave any idol unworshipped.
Because the very thing
they plotted came upon them.
As Onkelos translates it.
They planned to destroy them through water
and were themselves destroyed through water.
They plotted.
Meaning: they acted with premeditated wickedness.
Our Sages explained it as being derived from:
{Hebrew Ref} ---"Yaakov boiled broth,"46
i.e., in the pot in which they cooked,
they [themselves] were cooked.47
Verse 12: A burnt-offering.
{Hebrew Ref} is as its name implies---
that it is totally consumed by fire.48
[Peace-]offerings.
[ {Hebrew Ref} here refers to] peace-offerings.49
Aharon came, etc.
Where did Moshe go?
Was he not the one that went out to meet him
and brought about all this honor?
But [the answer is]
that he (Moshe) stood by and served them.50
Before G-d.
From here we learn that when one partakes of a meal
at which Torah scholars are present
it is considered as if he had pleasure
from the splendour of the Shechinah.51
Verse 13: It was on the following day.52
It was the day following Yom Kippur.
This we have learned in the Siphrei.53
And to what does {Hebrew Ref} refer?54
The day following his (Moshe's) descent
from the mountain.55
You cannot possibly suggest
anything other than
it was the day after Yom Kippur,56
because before the giving of the Torah
it would not have been possible [for Moshe] to say:
"I (Moshe) impart to them [G-d's] statutes, etc."57
and from the time the Torah was given
until Yom Kippur
Moshe did not sit to judge the people,58
for it was on the seventeenth of Tammuz
that he descended and broke the Tablets,
and early the next day he ascended [again]
and remained there eighty days
and descended [once more] on Yom Kippur.
[Consequently] this parsha is not recorded
in its [proper chronological] order
for it [ {Hebrew Ref} ] was not said until the second year.
59
Even according to one who says
that Yisro came before the giving of the Torah,60
he was not sent home until the second year,
for it says here:
"Moshe sent his father-in-law away."61
And we find at the journey under their banners:
that Moshe had said to him (Yisro)
"We are about to journey to the place, etc.
do not leave us,"62
and if [you say that] this [parsha]63
[took place] before the giving of the Torah,
once he sent him away and he (Yisro) left,
where do we find [any mention] that he returned?64
And should you claim
that, there, it does not say "Yisro"
but "Chovov"65 and that it was Yisro's son---
[that is impossible for]
Chovov and Yisro are one and the same
for it is written:
"of the sons of Chovov, the father-in-law of Moshe."66
Moshe sat, etc. The people stood.
He sat like a king while they all stood
and this displeased Yisro
for he was not showing proper respect to [B'nei] Yisrael
and he reprimanded him for it, as it is said:
"Why are you alone sitting,"
while they are all standing?67 68
From morning until evening.
[But] can this be taken literally?!69
Rather the answer is: Every judge who judges
correctly and truthfully, even for one hour,
Scripture considers him as if
he were involved in the study of Torah the entire day,
and as if he has become a participant with G-d
in the work of creation,70
about which it is said:71
"It was evening, etc. [it was morning]."72
Verse 15: Because [the people] come.
[ {Hebrew Ref} being the same as:] {Hebrew Ref} 73
in the present tense: [they come].
To seek [instruction from] G-d.
As Onkelos translates it:
{Hebrew Ref} ---to seek instruction from G-d.
Verse 16: Whenever they have a problem,
they come.
Whoever [of them] has any matter
comes to me.
Verse 17: Moshe's father-in-law said.74
As a way to honor him,
the verse refers to him
as the father-in-law of the king (Moshe).
Verse 18: You are going to wear yourself out.
As Onkelos translates it [ {Hebrew Ref} ],
a term conveying withering
fleistrir in Old French.
as in: "And the leaf {Hebrew Ref} (withered),"75
[or:] {Hebrew Ref} (as the leaf withers) from the
vine, etc.76
which withers because of the heat
and because of the frost
and its strength weakens and wearies.
You too.77
This includes Aharon, Chur and the seventy elders.78
This is too heavy for you.
Its weight is far more than your strength.
Verse 19: "I will give you advice
and G-d be with you---
[in your consideration] of this advice.
He said to him,
"go and consult with the Almighty."79 80
You be G-d's representative for the people.
[I.e.] an agent and spokesman
between them and G-d
and consult Him regarding the laws.
Their problems.
[Meaning:] their disputes [with one another].
Verse 21: You must seek out.
Through the Divine Spirit which is upon you.81
Capable.
Men of wealth who do not need to ingratiate themselves
nor to show favoritism.82 83
Men of truth.
Men who command confidence
who deserve that their words be relied on,
and therefore their words will be listened to.84
Who hate gain.85
[I.e.] they "despise" their own property
[when they can obtain it only] through litigation
similar to the adage:
"Any judge from who property is taken through litigation
is not fit to be a judge."86
Officers of thousands.
There were six hundred officers
for the six hundred thousand [men of Yisrael].87
Officers of hundreds.
There were six thousand.
Officers of fifties.
Twelve thousand.
Officers of tens.
Sixty thousand.88
Verse 22: Let them judge.
[Onkelos translates {Hebrew Ref} :] {Hebrew Ref} ---
"Let them judge,"
an expression of a command.
It will be easier for you.
This thing [will serve] to make things easier for you,
( {Hebrew Ref} ) as in :"( {Hebrew Ref} ) and to
harden his heart"89
[or:] "( {Hebrew Ref} ) to strike Moav,"90
[all these examples] being in the present tense.
Verse 23: And G-d commands you.
"Consult with the Almighty;
if He will command you to do so,
you will be able to stand.
But, if He prevents you,
you will not be able to stand.91
And also this entire people.92
[Meaning:] Aharon, Nadav, Avihu and the seventy elders
who are now accompanying you.93
Verse 26: They would judge.
Onkelos: {Hebrew Ref} ---"they would judge the
people."
They would bring.
Onkelos: {Hebrew Ref} ---"They would bring."
They would judge.
[ {Hebrew Ref} is] the same as {Hebrew Ref} ,
as in {Hebrew Ref} 94 [which is the same as {Hebrew Ref} ].
Onkelos translates it ( {Hebrew Ref} ) "they would judge".
The earlier verses95 were in the imperative.
Therefore Onkelos translates them:
Let them judge, Let them bring,
Let them judge,
whereas these verses refer to the doing.96
Verse 27: And he went on his way to his land---97
for the purpose of converting his family.98 99
Chapter 19 - Rashi
Verse 1: On that very day.
On the first day of the month.
It need only to have written {Hebrew Ref} ;
why is {Hebrew Ref} written?
[This teaches] that the words of the Torah should be
as new to you (as though they were given today).100
Verse 2: They had journeyed from Rephidim.
Why was it necessary to be repetitive
and expressly state from where they journeyed?
For it has already been written
that they had encamped in Rephidim.101
Consequently it is obvious that it was from there
that they journeyed!102
But the answer is: [this is done so as]
to compare their [situation]
when they set out from Rephidim
to that [which existed] at their arrival
at the Sinai desert.
Just as their arrival at Sinai
[was marked by a state] of repentance103
so, too, their setting out from Rephidim
[was also marked] by repentance.104 105
Yisrael camped there.106
As one person with one heart (mind).
But all the other encampments
were with resentment and dissention.107
Opposite the mountain.
On its eastern side.
Wherever you find {Hebrew Ref} ---"opposite"
it means facing to the east [of the place].108 109
Verse 3: Moshe went up---
on the second day [of Sivan].110 111
All his ascents were early in the morning,112
as it is said:
"Moshe arose
in the morning [and went up Mount Sinai]."113
That is what you shall say.
[I.e.,] in this language (Hebrew)
and in this order.114 115
To the house of Yaakov.116
This refers to the women.117
Say it to them in a gentle voice.118
And tell the B'nei Yisrael.
The penalties and details [of the mitzvos]
explain to the men,
using words as hard [to digest] as bitter wormwood.119 120
Verse 4: You saw.121
"You do not receive it as a tradition,
nor do I send you [a message of] words,
nor through witnesses do I attest it to you,
but you [yourselves] saw
what I did to Egypt.122
There were many sins for which
they were liable to me
before they became involved with you,
yet I did not punish them
except on your behalf.123
And [how] I carried you.
This refers to the day that Yisrael came to Raamses.
For the Israelites were dispersed
over the entire land of Goshen
and in a brief moment---
when they had to get out and leave---
they all gathered at Raamses.124
Onkelos translates the word {Hebrew Ref} :
"And I made you travel"125
as if it would have said {Hebrew Ref} ;
he adjusts the expression
as a way of showing respect to the One above.
On wings of eagles.
As an eagle which carries its fledglings on its wings,
for all other birds place their offspring
between their feet
because they fear another bird
that may be flying above them,
but the eagle fears none but man
lest he shoot an arrow at it,
for no other bird flies above it
therefore it places them on its wings,
saying in effect:
"Better the arrow enter me
and not in my fledglings."
"I, too, [says G-d] did likewise":
"The angel of G-d moved, etc.
It came between the Egyptian camp, etc."126
and the Egyptians were shooting arrows
and catapult stones which the cloud intercepted.127
And brought you to Me.128
As Onkelos translates it.129
Verse 5: And now.
[I.e.,] if you will now accept it,
it will be pleasant for you from here on130
for all beginnings are difficult.131
And preserve My covenant---
which I will establish with you
regarding the observance of the Torah.
Special treasure.
[ {Hebrew Ref} is] a beloved treasure;
as in: {Hebrew Ref} ---"and treasures of kings",
132
[which refer to] expensive vessels and precious stones
which kings put into safekeeping.
[G-d says:] so too will you be a treasure to Me
more than the other nations.133
Do not say that you are the only ones I have
and that I have no others besides you
and what else have I
by which My love for you can be made evident.134
This is not so for the entire earth is mine
and they are as nothing before Me and before My eyes.135
Verse 6: You will be to Me a kingdom of Kohanim.136
[Meaning:] "princes," as you say:
"And David's sons were kohanim (princes)."137
These are the words.
No less and no more.138
Verse 8: Moshe brought the words of the people, etc.
On the following day, which was the third day [of Sivan]
for he ascended [to G-d only] in the morning.139
But did Moshe need to bring back [a response]?140
But [the answer is:] Scripture comes to teach you
correct manners from Moshe's [actions];
for he did not say:
"Since the One Who sent me knows [anyway]
there is no need for me to return [the response]".141
Verse 9: In a thick cloud.142
in the thickness of the cloud
which is called {Hebrew Ref} (Devarim 4, 11).143
In you also.144
Also in the prophets who will follow you.145
Moshe told, etc. . . .
on the following day
which is the fourth day of the month.146
The words of the people, etc.
"I have heard a response from them about this
that it is their wish to hear [the commandments]
from You [and not from me].
Hearing from the messenger is not the same
as hearing [directly] from the King.
It is our wish to see our King!"147
Verse 10: Ad-noy said to Moshe.
If that be so---that they make it necessary
to speak to them [directly]---
go to the people---
and sanctify them.
[ {Hebrew Ref} means:] and prepare them,
that they make themselves ready
today and tomorrow.148
Verse 11: Let them be ready.
Separated from their wives.149
For the third day.
Which is the sixth day of the month [of Sivan].
On the fifth [of the month] Moshe built
the altar under the mountain
and the twelve monuments.
The entire narrative is recorded
in the parsha of Mishpatim (24, 4)
and "there is no 'earlier' or 'later' in the Torah."150 151
In the sight of all the people.
This teaches us that there were no blind among them,
for they were all healed [of blindness].152
Verse 12: Set bounds.
Set boundary markers for them as a sign
so that they not come beyond the boundary.
Saying.
The boundary says to them:
"Take heed from ascending beyond this point!"
---"and you, too, warn them about this."153
Or to touch its edge.
[Meaning:] even its edge.
Verse 13: Will be cast down.
From here we learn that those who are stoned
are first pushed down from the stoning place
from a height that is twice that of a man.154 155
Cast down.
[ {Hebrew Ref} means:] will be thrown down to the ground
as in: {Hebrew Ref} ---"hurled into the sea."156
When the horn is sounded.
When the horn will draw out a long sound,
it is a sign of the departing of the Shechinah
and the ceasing of the sound.157
Once it has departed they may ascend [the mountain].158
The horn.
This refers to a ram's horn
for in Arabia a ram is called {Hebrew Ref} .159
This horn was the horn of Yitzchok's ram.160
Verse 14: From the mountain to the people.161
This teaches that Moshe did not
turn his attention to his private affairs,
but [that he went directly] "from the mountain
to the people."162
Verse 15: Be ready by the end of three days.163
[ {Hebrew Ref} here means:] by the end of three days,
which is the fourth day,
for Moshe added a day on his own,164
according to the opinion of R. Yosi.165
According to the opinion
that on the sixth of the month
the Ten Commandments were given
Moshe did not add anything
and {Hebrew Ref} is the same as {Hebrew Ref} .
166
Do not come near a woman---
these entire three days,
so that the women might ritually immerse themselves
on the third day and be in a state of purity
to receive the Torah.
For if they would have marital relations within three days
the woman might expel the seed
after her immersion and again become unclean.
But once three days have passed
the seed has already degenerated
and can no longer cause fertilization
and is therefore incapable
of causing [the woman] who expelled to become impure.167
Verse 16: In the morning.
This teaches that He came first for their sake168
something that is not usual for human beings to do
---that a teacher should wait for his student.
We find something similar in Yechezkel:169
"[G-d said to me,] 'Arise, go out to the valley, etc.'
and I arose and went out to the valley
and, behold, there stood the Glory of G-d."
Verse 17: Toward G-d.170
This tells that the Shechinah came out toward them
as a groom that goes out towards the bride.
This is the meaning of what is said:
"G-d came from Sinai"171
and it does not say: "Came to Sinai."172
At the foot of the mountain.
According to its plain meaning [ {Hebrew Ref} ] is:
"at the foot of the mountain."
But its midrashic explanation is173
that the mountain was uprooted from its place
and arched over them like a barrel.174
Verse 18: The entire [Mount Sinai]
was enveloped with smoke.
{Hebrew Ref} is not a noun
for the {Hebrew Ref} is vocalized with a patach ( {Hebrew Ref} )
but is in the {Hebrew Ref} 175 form
as: {Hebrew Ref} (he said), {Hebrew Ref} (he
guarded), {Hebrew Ref} (he heard).
Onkelos therefore translated it:
{Hebrew Ref} ---"it completely smoked up,"
and he did not translate it {Hebrew Ref} (smokeing).
All other cases176 where {Hebrew Ref} appears in Scripture
are vocalized with a komatz ( {Hebrew Ref} )
because they are nouns.
A furnace---
of lime.
One might think [the smoke density was] as this furnace
and no more. It therefore states:
"[The mountain] burned with a fire
[that reached] till the very heart of the heavens."177
Then why does it state "as a furnace"?
To make it it intelligible to the ear
so that it can hear (accept) [what is said],
giving to humans a symbol familiar to them.
Similarly: "He (G-d) roars like a lion."178
But who gave power to the lion if not He!
Yet Scripture compares Him to a lion?!
But [the answer is] that we describe
and compare Him to His creatures
in order to make it intelligible to the ear
so that it can hear (accept) [what is said]
and similarly again:
"His (G-d's) voice is as the sound of many waters."179
But who is it that gave sound to water if not He!
and you describe Him
by comparing Him to His creatures?!
[But it is] in order to make it intelligible to the ear.180
Verse 19: Grew louder and louder.
It is the way of an ordinary [person]
that the longer he continues to blow [a trumpet]
his sound gets continually weaker.
But here it kept getting much stronger.
Why was this so?
[This was] so as to attune their ears
to that which they could hear (accept).181 182
Moshe spoke.
When Moshe will speak
and transmit the commandments to Yisrael---
for all they heard from the Almighty
was only [the first two commandments:]
{Hebrew Ref} and {Hebrew Ref} ---183
G-d would assist him
to give him the strength
to make his voice powerful and audible.184
Responded to him with [His] voice.185
He responded [to his need] concerning his voice,
as in: "He responded {Hebrew Ref} "186
which means: "concerning the fire"
by causing it to descend.
Verse 20: Ad-noy descended on Mount Sinai.
One might assume that He literally descended on it.
The Torah therefore states:
"For I spoke with you from the heavens."187
These two statements taken together teach us:
that He lowered the upper and lower heavens
and spread them over the mountain
like a spread over a bed
and the Heavenly throne descended upon them.188
Verse 21: Warn the people.189
"Warn them not to ascend the mountain."
That must they not break through.
So that they not break down their position
due to their longing {Hebrew Ref} (to G-d).
{Hebrew Ref} (to see),
and thereby come nearer towards the mountain.
Many of them will die.190
"Any of them that will die, even if only one,
is considered by Me as many."191
Break through.
Every form of {Hebrew Ref} indicates
a separating of a collective structure.
Also, those who separate
from a position taken up by human beings
[are considered as] breaking up the situation.192
Verse 22: Even the kohanim.193
[Meaning:] Even the first-born sons
who were then charged with the sacrifice service.194
Who come near to Ad-noy's presence---
to bring sacrifices.
They too may not rely on their importance
to ascend [the mountain].
Must be sanctified.
They must be prepared
to remain at their positions.
Lest Ad-noy send destruction.
[ {Hebrew Ref} is from] the word {Hebrew Ref} ---"a
breach."
[I.e.], He will kill some of them
and thereby cause a breach in their ranks.
Verse 23: The people cannot.
"I do not need to warn them
for they are already in a state of warning
for these past three days
and they therefore cannot ascend
for they have not received permission [to do so].195
Verse 24: "Go down---
and warn them a second time
because man is to be warned before an action
and is to be warned [again]
at the very moment of the action."196
You will then come up, along with Aharon.
One might think they (the kohanim), too,
[are to be] together with you.
The Torah therefore states:
"You will come up."197
Consequently you must say:
"You (Moshe) have your own designated area
and Aharon has his own designated area
and the kohanim have their own designated area."
I.e., Moshe approached nearer than Aharon
and Aharon nearer than the kohanim
whereas the people, under any circumstance,
may not break through their position
to ascend towards G-d.198
Lest He send destruction among them.199
Although it ( {Hebrew Ref} ) is vocalized with a chatef komatz
,
it has not moved from its grammatical form200
[for] this is the way of every word
that takes the vowel melopum (our cholam)
when it is attached to the next word
with a makkaf (a hyphen),
the vocalization changes to a chatef komatz.
Verse 25: And he said to them---
this warning.
Chapter 20 - Rashi
Verse 1: El-him spoke.
{Hebrew Ref} refers only to [G-d as] Judge.201
Since there are chapters in the Torah
that if a person fulfills them
he receives a reward,
but if he does not fulfill them
he does not receive punishment,202
I might think
that the Ten Commandments are also of this type.
Therefore the Torah writes: "El-him spoke"---
that He is a Judge who exacts punishment.203
All these words.
This teaches that G-d said
the Ten Commandments in one utterance,
something that is impossible for man to utter.
If this was so then why does the Torah repeat:
"I am Ad-noy" and "You must not have"?
Because He explicitly repeated
each and every command separately.204 205
Saying.206
This teaches us that they replied
"Yes" to a positive command
and "no" to a negative command.207 208
Verse 2: Who brought you out of the land of Egypt.209
"The act of bringing you out is sufficient
to make you subservient to Me."
An alternate explanation:
Since He revealed Himself at the [Reed] Sea
as One Who is powerful at war210
and revealed Himself here
as an elderly being, full of compassion,
as it is said: "They saw [a vision] of the G-d of Israel211
and under His feet [there was something]
like a brickwork of sapphire."212
This was [the situation] before Him
at the time of the enslavement [in Egypt].213
"[It was] like the essence of the heavens". . .214 215
once they were redeemed.216
[Therefore] "Since I change appearances
do not think that there are two dominions"217
and therefore G-d says:
"I am the [same] One Who has brought you out
of the Land of Egypt
and [Who was with you] at the [Reed] Sea."218
An alternate explanation:219
Because they had heard many sounds,
as it is said: "[The people saw] the sounds;"220
sounds coming from all four directions
as well as from the heavens and the earth,
do not therefore say that there are many domains.221
Why is this section written in the singular:
" {Hebrew Ref} "---"your (speaking to one individual)
G-d"?222
This was to give an opening for Moshe
to present a defense for the act of the Golden Calf.223
This is what is meant when he said:
"Why, G-d, should You be angry at Your nation?"224
[Meaning:] "It was not to them
that You issued the command:
You (plural) shall have no other gods
but only to me."225 226
From the house of slaves.227
[Meaning:] from the house of Pharaoh
to whom you were slaves.
Or maybe it means
simply "from the house of slaves,"228
[implying] that they were the slaves of slaves.
The Torah therefore states:
"He redeemed you from the house of slaves,
from the hand of Pharaoh, king of Egypt."
You must therefore conclude
that they were slaves of the king
and not the slaves of slaves.229
Verse 3: You must not have.
Why is this said?230
Since it states: "Do not make for yourself,"
I would know only
that it is not permitted to make [an idol].
Once it has been made, how would we know
that one may not keep it in his possession?
The Torah therefore says: "You must not have."231
Other gods---
which are not actually gods
but others made them into gods over themselves.
It would be incorrect to explain as {Hebrew Ref} as
"gods other than Myself"
for it would be disrespectful
towards the One Most High
to call them gods in relation to Him.
An alternate explanation of {Hebrew Ref} :
that they are {Hebrew Ref} (strangers)
to those who worship them;
they [their worshippers] cry out to them
but they [the idols] do not respond to them
and it seems as if it is a stranger
who has never known him at all.232 233
Before My Presence.
[Meaning:] "as long as I exist" (i.e., forever).
[It was necessary to state this]
so that you should not claim that
only that generation was prohibited from
idol-worship.234 235
Verse 4: Carved image.
[Called {Hebrew Ref} ] because it is {Hebrew Ref} (carved).
Or [any] picture.
A picture of anything in the heavens.236
Verse 5: A jealous Almighty.237
He is jealous to exact punishment
and does not act leniently
by forgiving the sin of idolatry.238
Wherever the term {Hebrew Ref} [appears]
it is enprenment in Old French---"jealousy,"
[meaning] He directs His attention to exact punishment.
Of My enemies.239
As Onkelos explains it---
when they (the children) retain
in their hands the deeds of their fathers.240 241
Verse 6: Who stores the lovingkindness -- 242
that a person does, in order to reward him,
for two thousand generations.
Consequently [G-d's] measure for reward
is greater than His measure for punishment
by five hundred times,
because one is for four generations
and the other for two thousand [generations].243
Verse 7: In vain.244
245
(The second [ {Hebrew Ref} in the verse]
has the meaning of "falsehood"
as Onkelos translates it),
as you say [in the Gemara]:246
"What constitutes a {Hebrew Ref} ?
One who swears of something evident, that it is otherwise,
When one swears that a pillar made of stone
is made of gold.247
(The first [ {Hebrew Ref} ] means "for naught"
as Onkelos translates it).
This refers to
one who swears for naught
and meaninglessly
[an oath] about a tree that it is a tree
and about a stone that it is a stone.248
Verse 8: Remember.249
{Hebrew Ref} and {Hebrew Ref} were said [by G-d] in one
utterance.250
Similarly: "Those who profane it shall be put to death,"251
and: "And on Shabbos [sacrifice] two lambs."252
Also: "Do not wear shatnez,253
make fringes for yourself."254
Also: [the prohibition against]
"marrying your brother's wife,"255
[and:] "her husband's brother shall come unto her."256
This is what is meant when it is said:
"G-d spoke one utterance
but I heard two."257
[The word] {Hebrew Ref} [and not {Hebrew Ref} ]258
is in the {Hebrew Ref} [an ongoing action] form,
just like {Hebrew Ref} ---"to eat and drink"259
[or:] {Hebrew Ref} ---"to go and to weep;"260
and this is its explanation [of {Hebrew Ref} ]:
Take heed to constantly remember the Shabbos day,
so that if you happen upon specially appetizing food
set it aside for Shabbos.261
Verse 9: And do all your work.262
When Shabbos comes, it should be in your eyes
as if all your work has been done,263
so that you will not be concerned about work.264
Verse 10: You, your son, your daughter.265
This refers to minors.
Or [you might claim that it refers] only to adults.
You must admit
that they (the adults) have already been commanded.266
Thus this [command] comes only to warn adults
regarding the Shabbos rest of the minors.
This is the implication of that which we learned:
A minor who offers to extinguish a fire267
is not to be listened to (i.e., we do not allow it)
because [the responsibility for] his Shabbos rest
is upon you.268
Verse 11: And He rested on the seventh day.
As if one could contemplate such a thing,
He had it written about Himself that He rested269
to teach a fortiori from Him regarding a human being,
whose work is done with toil and hard labor,
that he must rest on Shabbos.270
Blessed and made it holy.
He "blessed" it with the manna
by giving twice as much on Friday, a "double bread,"271
and "make it holy" with the manna
that on Shabbos it did not fall.272
Verse 12: So that your days may be lengthened.
If you will honor [them],
they (your days) will be lengthened.
But if not, they will be shortened
for the words of the Torah are concisely written;
inference may be made from the positive to the negative
and from the negative to the positive.
Verse 13: Do not commit adultery.
The term {Hebrew Ref} applies only with another's wife,
as it is said: "[A man who will commit adultery
with a married woman---
who will commit adultery with a fellow Jew's wife],
the adulterer and adulteress shall be put to death."273
It is also said:
"The woman who commits adultery
while in her husband's domain, who takes strangers."274
Do not steal [by kidnapping].
This verse deals with one who steals human beings,
[whereas the verse:] "Do not steal"275
deals with someone who steals property.
Or perhaps this is not so
but rather this one deals with stealing property
while the other deals with kidnapping.
Say: "a thing may be learned from its context":276
Just as "Do not murder, do not commit adultery"
deal with a matter of liability to death by Bais Din,
so, too, "Do not steal" deals with a matter
where one is liable for death by the Bais Din.
Verse 15: All the people saw.
This teaches that not one among them was blind.277
And from where do we derive
that there was no mute among them?
Because the Torah says:
"All the people answered."278
And from where do we derive
that there was no deaf person among them?
Because the Torah says:279
"We shall do and we shall hear."280
Saw the sounds.281
They saw that which is normally heard
which is impossible to see
on any other occasion.282
The sounds---283
which came from the Almighty.
And they trembled.
The root word {Hebrew Ref} [here] means "trembling."
And stood far off.
They were startled backwards for twelve mil,284
the distance of their encampment,
and the ministering angels came
and helped bring them back,
as it is said:
The angels of the hosts
encouraged them to move bit by bit.285
Verse 17: To exalt you.286
To exalt you before the world
so that you become renown amongst the nations
that He in His Glory revealed Himself to you.
Exalt.
{Hebrew Ref} has the meaning of: uplifting and greatness
as in: "Lift up your banner,"287
[or:] "I will lift up my banner,"288
or: "As a banner on a hilltop,"289
[so called] because it is raised high.
So that the fear of Him.
Due to the fact that you saw Him,
He is feared and dreaded.
You will thereby know that there is none beside Him
and you will therefore fear Him.
Verse 18: Drew near to the dense cloud---
within the three barriers---
darkness, clouds, and the dense cloud,290
as it is said: "The mountain was engulfed in flame
until the very middle of the heavens
with darkness, clouds, and dense cloud."291
{Hebrew Ref} is the {Hebrew Ref} (thick cloud)
of which He said to him (Moshe):
"Behold I will come to you
( {Hebrew Ref} ) in the thickness of the cloud."292
Verse 19: This is what you must say.
In this language (Hebrew).293 294
You have seen.
There is a difference between what a person sees
and what others tell him,
for regarding what others tell him
his heart is sometimes divided
as to whether [or not] to believe it.295
That I have spoken from heaven.
But another verse says:
"And G-d descended upon Mount Sinai."296
Therefore a third verse comes
and balances between them:
"From the heavens He made you hear His voice
in order to reprimand you
and upon the earth He showed you
His great fire."297
[The explanation being:] His glory in the heavens
but His fire and power are upon the earth.
An alternate explanation:298
He lowered the heavens and the heaven of heavens
and spread them over the mountain.
Similarly it is written:
He spread out the heavens and descended.299
Verse 20: Do not make anything with Me.
[Meaning:] Do not make a likeness of My servants
who serve Me on high.300
G-ds of silver.301
This comes as a prohibition regarding the Cherubim
which you will make to stand with Me,
that they not be of silver
for if you will alter them
to make them of silver
they will be considered before Me as idols.302
Or G-ds of Gold.
This comes as a prohibition
not to add to the number of two [Cherubim]
for if you make four
they will be considered before Me
as gods of gold.303
You must not make for yourselves.304
Do not say:
"I will make cherubim in the Synagogues
and in the Houses of Study
the same way that I do in the Eternal House."305
It is for this reason that it states:
"You must not make for yourselves."306
Verse 21: An earthen altar.307
[I.e.,] attached to the earth
[meaning:] that it must not be built on pillars
or on a base.
An alternate explanation:
that they should fill the hollow
of the copper altar with earth308
during their encampment.309
Make for me.310
From its beginning it should be made
for My Name.311 312
And slaughter near it.313
[ {Hebrew Ref} here means:] near it,
as in: "And near him was the tribe of Menasheh."314
Or perhaps it means literally upon it.
The Torah therefore says:
"the flesh and the blood [of the korbon
shall be put] upon the altar of Ad-noy your G-d,"315
but the slaughtering is not upon the altar.316
Your burnt-offerings, your peace-offerings---
that are from your sheep and your cattle.
Hence {Hebrew Ref} is an explanation
of {Hebrew Ref} .
Wherever I permit My Name to be mentioned.
[Meaning:] wherever I will permit you
to mention My Explicit Name317
there I will come to you and bless you,
[meaning:] I will rest My Shechinah upon you."
From here you learn
that permission was not given
to pronounce the Explicit Name
except in a place to which the Shechinah comes,
which is the Beis Hamikdosh (lit. His chosen house).
There the kohanim were permitted
to pronounce the Explicit Name
during nesias kappaim (raising the hands over the people)
to bless the people.318
Verse 22: When [you build] a stone altar.319
Rabbi Yishmael says:
Every {Hebrew Ref} and {Hebrew Ref} in Scripture
is optional, except for three:
{Hebrew Ref} (here).
You see that this {Hebrew Ref} is used
in the sense of: "when,"
i.e., "And when you make a stone altar
do not build it out of hewn stone,
for it is your obligation (not optional)
to build a stone altar,
as it is said:
"You shall build [the altar] of whole stones."320
Similarly: " {Hebrew Ref} you will lend money"321
is obligatory, as it is said:
"And you shall lend to him."322
This [ {Hebrew Ref} ] too has the meaning "when."
Similarly:
" {Hebrew Ref} you will offer the meal-offering of bikurim,
"323
which refers to the minchah of the omer
which is obligatory.
Hence you are forced to say
that these cases of " {Hebrew Ref} " are not conditional ("if")
but absolutes
and they convey the meaning: "when."324
Hewn stone.
[ {Hebrew Ref} has] the same root as {Hebrew Ref} ---
"cutting stone"
for they are cut and hewn
with an iron [tool].325
Lest you lift your sword on it.
The word " {Hebrew Ref} " here is used in the sense of "lest"
which means "perhaps"---
"lest it may happen that you lift your sword on it."
You will [therewith] have profaned it.
Hence you learn
that if you do lift iron on it
you profane it,
for the altar was created
in order to lengthen the days of man326
whereas iron was created
to shorten the days of man,
it would not be right
that the one that shortens [man's life] should be lifted
over the one that lengthens [man's life].327
Furthermore, the altar promotes peace
between [the Bnei] Yisrael and their Father in Heaven.
Therefore there should not come on it
anything that cuts and destroys.
You can derive from these things a fortiori:
Just as [regarding] stones, which cannot see,
nor hear, nor speak,
[yet] since they promote peace, the Torah says:
"Do not lift iron upon them;"
then one who promotes peace
between husband and wife,
between one family and another,
between man and his fellow-man,
how much more so [does it follow]
that no punishment will come to him.328
Verse 23: Do not go up with steps.
When you will build a ramp for the altar
do not make it as a row of steps,
[which are called] eschelons in Old French,
but rather it should be flat and sloping.
So that your nakedness not be revealed.
Because due to these steps
you will have to broaden your strides.329
And though it would not be
an actual uncovering of the nakedness
for it is written:
"Make for them (the kohanim) linen pants,"330
nevertheless the broadening of the strides
comes near [enough]
to uncovering one's nakedness
whereby you will be acting towards them (the stones)
with disrespect.
You can derive from these things a fortiori:
Just as these stones that have no sense
to take offense at their denigration
[yet] the Torah stated
that, since there is a need for them,
do not act disrespectfully towards them,
then your fellow-man,
who is in the image of your Creator
and takes offense at his denigration,
how much more so [must you be careful
not to show him disrespect].331
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