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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